A godly and learned treatise, wherein is proved the true justification of a Christian man to come freely of the mercy of god in Christ, without the deserving of man by his merits: and also how good works ought to be done & what be true good works in deed. Whereunto is joined a conference between the law and the gospel, very profitable for all men to exercise themselves therein.  ☞ Esay. xliii. ☞ I, even I am he only, who for mine own selves sake do away thine offences and forget thy sins, so that I will never think upon them.  

✚ To the reader.  
IT was truly and wisely said of the poet, that one witness, which hath seen the thing with his eyes, is more to be set buy, then tene of report. For in deed in things the be subject to senses, as every sense hath certain of them peculiar to him, and by some buy means comen with other: so each of them, in things properly appertaining to them, perform their functions more surely. As most certainly judgeth the smell of odours, the eye of colours, and the ear of voices, though the ear also can judge of colours by relation of others, and the eye can perceive the difference of voices set out in geometrical proportions, or of musicians by writing expressed. For clearer is the water at the springe, then farther of in the river. but whereunto serveth this: hereunto gentle reader. We see in these hour days, in which, after long and horrible darkness of gods true knowledge, which lighteneth every man that cometh in to the world, the like to have chanced among us between the worldlings and messengers of god, which, because they were not of the world, could not be favoured in the world, as did happen among the Israelites, when so ever god of his infinite mercy raised unto them any prophet, good prince or other promoter of his glory. For as then the world lacked not that spoured forward on their side, both among the commons thorough simplicity and of the learned sort by malice blinded: so led god in his array against the world learned for learned and simple against the simple man. For by Christ they said, that the ruder sort followed him and not the princes and learned: and yet we know that Nicodeme, a price of the pharisees, resorted to him, and Gamaliel doctor of the law and Paul's school master, drew some what nigh to him, & joseph, the Centurion and the Eunuch of Candia clove to him, and were every one of them, for their talentes, setters out of that faith, that was preached in his name. But in them we perceive this difference, as in the servants of god at these days, that among those, that embrace the truth, some only know that their enemies part is false, some know the truth, but not so thoroughly that they see the foundation and ground thereof, which is granted yet unto some other. Wherefore, me seemeth they may not unaptly be called, the first two hearing witnesses, tother seeing. For as they are several gifts, to perceive that error, to hold the truth, and to know it: so may the one be with owte the other, as other distinct gifts of god be. But to my purpose, where as the endeavours of them all, tending to the instruction of others, are thankfully to be accepted, and the spirit to be extincted in none: so what the latter sort doth to the same end diligently, me seemeth it is worthy not to come out to the hands of many, but with some special note unto the reader, to make him for his farther commodity the more attended in reading it. For though the unsailable wine need no yve bough, because it will in time get cheymen, and well abide their slow coming: so yet, saying the late knowing of the spiritual works hinder most the reader, and not itself, as abiding still good in ytselfe, where as contrary wise the seller and not the bier is hurt in evil wine thorough lack of the yve bough, me thinketh this proverb should nothing fear me from commending this book unto thee, except that, whereas the only cause why I print it is the increase of thy godly knowledge, I cold in the same mind be loath of thy most profit. Wherefore as I hope thou knowest the doctrine, where of it is intyteled, to be the chief point and in manner the whole some of our religion, utterly ransacking the kingdom of the devil: So, if I can judge any thing therein, it is handled in such exact sort, as to do the like few men would, and fewer cold. So that me seemeth, it may worthily be said: divers learned men have hitherto, to our great comfort, shot at this mark, and some came nigh the wight, but this hath hit the prick. I mean for clear uttering of the matter to our more perfit under standing, and to the plain and brief dissolving, which both are given but unto few, of all such scruples, as well that rise to the simple Christian in weighing this doctrine, as also that are otherways by the malicious suggestion and craft of the truths subtle enemies invented and forged: & to be short he hath done the whole so distinctly, referring all things to their peculiar places, by their difference plainly separated: that in him, if in any man again, appeareth that rare virtue, of which the wise man Socrates, as his divine scholar plato showeth, set such store, that when he met with such an one, he would make of him as of half a god. I mean to distinct things, which gift he truly said was the principal way to come in questions to the finding out of truth. In which virtue this author not only passeth the old writers, touching this matter, which wrote not so clearly, as our age of certain articles, because they were not so sore darkened as a little before our time, that they should so much need to labour in them: but also surmounteth the most part, that hath learnedly written at this days thereof, so that I may in manner say of him and them, as a learned man said in comparing the two worthy philosophers, Plato and Aristotel, together: that is to wit, that the one set forth of his profound knowledge but little in many elegant words, & the other much in few. Wherefore gentle reader, if thou wouldest gladly know the book for the doctrines sake, double thy diligence in reading it attentli, playing as the good judge would in matters criminal: who if he gave half an ear to an ear witness, would give the whole to an eye witness. For as thou coldst not but profit much thereby, if it were but a mean work: so must thou much more profit it being as it is: seeing a thing once well done is twice done.  
VALE.   

The contents of the book.  

☞ The. 1. Chapter. ☞ The authors intent in justification.  
☞ The. 2. Chapter. ☞ The significations & description of the term, justifying.  
☞ The. 3. Chapter. ☞ Who is the mediator & how he delivereth us.  
☞ The. 4. Chapter. ☞ That Christ taketh away our sins, and that so we are reconciled to god, proved by the scripture  
☞ The. 5. Chapter. ☞ Christ beareth our sins, when his justice is made ours, which is done by faith on our side.  
☞ The. 6. Chapter. ☞ That the manner of justification is on our behalf by faith.  
☞ The. 7. Chapter. ☞ These sayings: we are justified by the grace of god, or by Christ's merits, or by faith: be all one.  
☞ The. 8. Chapter ☞ By faith only are we justified: which term, only, is not of man's brain invented.  
☞ The. 9 Chapter. ☞ justification is taken from all manner of works, whether they be of the law, or of grace.  
☞ The. 10. Chapter. ☞ Faith justifieth not in that it is a work, but in that it trusteth to that mercy of god through Christ.  
☞ The. 11. Chapter. ☞ That no man is justified by works, whether they go before or after justification, is proved by the nature of works.  
☞ The. 12. Chapter. ☞ The nature of justification argueth, that faith and not works justify.  
☞ The. 13. Chapter. ☞ Faith is not without works, but what place they have in the church, and whence they spring in us.  
☞ The. 14. Chapter. ☞ That we do not well, till god dwell in us to work good works in us, and how rightwiseness is ascribed to works.  
☞ The. 15. Chapter. ☞ How gods works in us are called ours, but so that we can challenge nought for them, but for an other cause.  
☞ The. 16. Chapter. ☞ The. 2. sorts of men, that the Apostles had to do with, which make them seem to vary in justification.  
☞ The. 17. Chapter. ☞ The terms, rewards or merits, examined by the scripture.  
☞ The. 18. Chapter. ☞ The rule to measure good works, that they may be good indeed, and not of our good intent only.  
☞ The. 19 Chapter. ☞ The exposition of the. 10. commandments, which are the limits of our good works.  
☞ The. 20. Chapter. ☞ That the lord requireth nought else of us but the works of the. x. commandments.  
☞ The. 21. Chapter. ☞ That the foresaid proprietes of good works are requisite indeed to works, is declared more plainly by the scripture.  
☞ The. 22. Chapter. ☞ The conclusion or peroration,   
FINIS.   

A godly and learned treatise, wherein is proved the true justification of a Christian man to come freely of the mercy of god in Christ, without the deserving of man by his merits: and also how good works ought to be done & what be true good works in deed. Whereunto is joined a conference between the law and the gospel, very profitable for all men to exercise themselves therein.  ☞ Esay. xliii. ☞ I, even I am he only, who for mine own selves sake do away thine offences and forget thy sins, so that I will never think upon them.  

The author's intent and purpose in this matter of justification.  
The. 1. Chapter.  
PUrposing plainly & briefly to speak of the true justifying of a Christian man, and aswell of upright true good works, as the manner and form thereof: I mind not to tell what disputations men have had of the same, but what God (who cannot lie) hath uttered & spoken thereof in his word. This matter of justification I thought to serve my turn: First because that john the Apostle and Evangelist, whom I now have in hand doth in manner treat wholly thereof. Upon whom I was persuaded to make the better declaration, if I aforehand out of all the scripture set a short Sum of justification and of good works. Secondly, because that in our faith and religion there is nothing, whereof we may be ignorant with greater hurt, or that with greater profit may be known, perceived and understand, than even the manner of justification and of good works. For justification is the surest ground and establishment of our life & welfare.  
Thirdly, because this matter (being else plain and evident) is now in our days, thorough the many fold dark mists▪ of contentious men, utterly confused & clean tossed out of order. For, concerning justification, diverse and sundry men have strange and nice opinions. Some say still, that the faithful are justified thorough the only belief in the Lord jesus Christ, which is a truth in deed.  
Other there be, that refuse & condemn this as an erroneous opinion, but with great arrogancy ascribe their justification unto men's works. Some refer justification to faith and works a like. And some there be, that unto faith ascribe the beginning of justification, and the finishing or performance thereof unto works. Yet have I not recited the minds and opinions of all. But forasmuch as there is such contention among the learned, the people's consciences are thereby vexed, troubled and sore tempted.  
Wherefore to establish the Christian verity, and for an introduction into the holy and godly gospel of john: I mind to colleete & gather together a short Sum of the justification of a Christian man, and concerning good works. Nether will I here bring forth any thing at all, which I do not declare and prove with sensible plain testimonies of gods scripture: yea and as touching justification and good works, I will collect & confer together nothing else, but the most evident witnesses of the scripture. So that without the order and homely unpainted oration, there shallbe nothing mine: neither will I count any thing mine own but try & prove altogether by god's word. And doubtless in the most weighty matters of our Religion, we ought even so to use ourselves.   

¶ Afore all things it shallbe needful, to set forth a sure description, exposition and signification of this term justifying.  
The. 2. Chapter.  
TO justify, or this term, justify is in the scripture taken sundry ways. For sometime it signifieth to ascribe honour and right unto god, to yield unto him: stoutly & boldly to confess, that he only is righteous, but we our selves sinners and unjust. Thus is it red: And all the people and the 
Luke. 7.  publicans, that heard him, justified god, and were baptized & the baptisine of Ihon.  
More over, it signifieth asmuch, as to defend and spare himself, and to set forth himself for just and righteous. For so the Lord useth it when he rebuketh the Pharisees, Luke. 16. saying unto them. Ye are they, that justify yourselves 
Luke. 16.  before men, but god knoweth your hearts.  
Notwithstanding in this our present matter, I use this term (justify) as the custom is in causes judicial and belonging to the law. And so doth it betoken asmuch, as to pronounce him just and righteous, that is, to discharge from punishment, and by sentence to clear and quite him free, which is accused and required to have execution. Again contrary unto this doth the scripture now set that, which is called to pollute or stain: that is, by sentence to pronounce one defiled, ungodly, unrighteous and worthy to be plagued, and so to give him over to be punished.  
For it is red thus: If there be 
Deu. 25.  a strife between men, they shall come to the law: and let the judges give sentence between them, and justify the righteous, and condemn the ungodly. What can this be else, but even asmuch as to say: Let them discharge and quite free the righteous, & judge the unrighteous to be punished. For Isaiah in the fift Chapter saith 
Esay. 5.  yet more plainly thus: they justify the ungodly for rewards sake, but condemn the just cause of the righteous.  
Which is even asmuch to say as: the righteous do not they declare to be righteous, neither deliver they him from the villainy and wrong of the unjust: but take rewards and gifts, and leave him to the wilfulness of violent oppressors. Here unto serveth it that is writ in the proverbs of Solomon the 17. chapter: The 
Pro. 17.  lord hateth aswell him that justifieth the ungodly, as him that condemneth the innocent. Item that, out of the. 12. of Matthew: Out of thy words thou shalt be justified, 
Math. 12.  and out of thy words thou shalt be condemned.  
Of the word justify, cometh the word justification or justifying. 
justification.  And the same is a judicial term in the scripture. For justification is the declaration of the judge, who pronounceth sentence for the accused: that is, dischargeth and quiteth him free from the accusation and threatened punishment. justification therefore is nothing else, but a discharge, deliverance and restitution from death to life.  
Hereof is righteousness called a discharge and pardon from sin: And they be the righteous, whose sins are forgiven, and which, being acquitted from death, are become hieres of eternal life. The Apostle Paul therefore, more 
justification is remission & redemption.  than in one place, doth expound justification, by the name of redemption & remission of sins: For the which cause he setteth them both together, that one may be understanded by another. For in that Acts of the Apostles he saith: Be it known unto you therefore, ye men & brethren, 
Acts. 13.  that thorough this man (namely Christ) is preached unto you forgiveness of sins, and that by him all, that believe, are justified from all things, from which you could not be justified by the law of Moses. And to the Romans he 
Roma. 4.  saith: even as David also describeth the salvation of that man, unto whom god imputeth righteousness without works. Blessed 
Psal. 32.  are they (saith he) whose unrighteousnesses are forgiven, and whose sins are covered. Blessed is that man, unto whom the Lord will not impute sin.  
Behold now, how he joineth and knitteth justification, blessedfulness (or salvation) and remission of sins together. So doth Isaiah also in manner with 
Esay. 53.  more plain words in the. 53. Chapter, saying: my righteous servant shall with his knowledge (or with the knowledge of him) justify the multitude: for he shall bear away their sins. For this last: he shall bear away their sins: doth in manner expound that, which goeth beforewyth his knowledge, or with the knowledge of him, shall he justify and deliver the multitude. Thus he declareth, that justification is nothing else but remission of sins. For when the lord taketh away our wickedness, he justifieth us.  
To justify therefore and to bear sin away, to deliver from sin or to forgive sin, is all one matter. So that we lack now no more but to say: justification is the remission of sins & the discharge from damnation, the deliverance, I say, and forgiveness of sin: yea even the receiving up of a sinner into the grace of god, and inheritance of life. Wherefore when the question is 
The form fashion and manner of the mediation and justification.  asked concerning the true justification of man: undoubtedly it is demanded, what that may be, for whose sake or by whom sinners are discharged from the threatened and deserved death, or by whose means our sins are forgiven us. Or: Wherein is the world reconciled with god: And so in thes points consisteth the whole knowledge of our justification, that when we have known the mediator & redeemer, the form and manner of the redemption, the fashion and mean also whereby the deliverance cometh unto us & is given us: the justification of a Christian man may likewise be understand.   

¶ what is to be held of the mediator, as who he is: and the manner of justification, as how he delivereth us.  
The. 3. Chapter.  
BUt to the intent that no dark nor doubtful thing remain in any man's mind: I will first declare, what is to be holden of the Mediator or intercessor, & what the manner of justification is. All this will I set forth before men's eyes, that every one may view & see it: Namely, that Christ jesus is the same, for whose sake the father is pacified and contented: In such fort, that he imputeth not sin unto us, but counteth us righruous & just. For Christ hath take our sins upon himself, satisfied for them with his innocent death, & hath given us his own righteousness. Then will I show, how we become partakers of this righteousness. For in this matter must special respect be had to these two points: Namely, who is the mediator & redeemer of the damned & how he hath delivered them: that is, after what sort we become partakers of the redemption and justification, or how the deliverance extendeth to our commodity and welfare. To speak of the first, imagen thou now by thyself, that god, the righteous judge of all, sitteth upon his judicial Throne, before whom stand all men and before accused as ungodly and unfaithful, stained and defiled with all vices, and are convict of the same, by means whereof, the sentence of condemnation is called for and required. The men have utterly nothing, whereby to excuse themselves, neither is there aught else to look for, but that they altogether shallbe carried forth and hurled away to damnation and eternal death. Nevertheless in this greatest and final danger, there appeareth to the most woeful mankind, an exceeding great hope: namely the eternal son of god, who to be arbiter & mediator between god and man, and to deliver them from destruction, that were condemned unto death: took our flesh upon him, and became very man, to the intent that he, being tormented and suffering death, might also lad our sins upon him, and with his innocent death to take away our gyltines, purging our sins with his blood, and making us heirs of eternal life.  
With this ensample, I think it evidently enough uttered and declared, what the mediator is and what is justification. I suppose also, every man doth well perceive and understand, that christ the mediator, and the in carnation with the cross of the Lord jesus, is even the same right principal point and only cause, whereby we are justified & made righteous.  
But here might an unreasonable and unequal hearer or reader cry against me and say: Thou shouldst bide by thy promise, bringing forth gods scripture, and not imagined ensamples. For at the first thou didst promise a pure and sincere conference of the scriptures: but now, forgetting thyself, thou holdest the simple up with bare ensampls. Answer. I am nothing at all ashamed, to speak after the property of the eternal majesty of god. Now doth that holy scripture yet set forth such sunilitudes and figures unto us. For it bringeth god in as a judge, before whose presence there goeth forth a consuming fire, 
Before god is no man justified. Psal. 5.  and in whose sight the guilty is not excused. Here unto serveth it that David writeth: For thou art the god, that hath no pleasure in wickedness, neither shall any evil dwell with the. Such, as be foolish, shall not stand in thy sight: for thou hatest all them that work vanity. Thou shalt destroy them that speak leasings: the lord will abhor both the blood thirsty and deceitful man. This same David likewise, remembering the accusation and accused, sayeth moreover: The 
Psa. 14. 53.  lord looked down from heaven upon the children of men, to see if there were any, that would understand, and seek after God. But they were all gone out of the way, they altogether became abominable: there was none the did good, no not one. And this testimony of the Prophet David is rehearsed again of S. Paul in the third chapter to the Romans. 
Roma. 3.  Again the same royal Prophet himself, making mention of the judge, the judgement and damnation, sayeth thus: Entre not into 
Psal. 143.  judgement with thy servant, O lord: for in thy sight shall no man living be justified. Iten: if thou, 
Psal. 130.  Lord, wilt be extreme to mark what is done amiss, O Lord, who may abide it? Holy job 
job. 9  also sayeth: I know and am sure it is true, that a man, compared unto god, cannot be justified. If he would argue with him, he might not answer him unto one among a thousand.  
If I would justify myself, mine own mouth should condemn me etc. Thus in my forerecited ensample, I have brought forth nothing, that is strange, or not consonaunt to the scripture. As concerning the mediator & redeemer, our Lord jesus Christ, the manner also and measure of the mediation and redemption, whereof I have spoken somewhat afore: the scripture expresseth altogether so plainly and perfectly, that doubtless whoso ever would deny the same, must needs be such an one, as hath never red the scripture.  
But for asmuch as the right sure point of our justification lieth in this, which I have proponed out of the scripture, that our Lord jesus christ, being the mediator, hath laid upon himself the guiltiness of all such, as were condemned, making satisfaction for them with his own body upon the tree of the cross, and washing them away with his blood: namely, in that he hath iustifid, absolved and quite discharged us, which were damned unto death: And in that god, receiving us unto grace, hath judged and pronounced us just and righteous for his sake. Therefore mind I now to confirm the same, proving and declaring it with strong, sure and evident testimonies of holy scripture.   

¶ That Christ/ our mediator, hath taken upon him our sins: and that therefore god hath received us into grace, is proved out of scripture.  
The. 4. Chapter.  
ESay, the chief among the most holy witnesses, in the liii. chapter alone giveth us eight testimonies. The first is this: he only hath taken 
Esa. 53.  on him our infirmities, & borne our pains.  
And immediately after: whereas he yet was wounded for our offences, and smitten for our wickedness.  
This is even asmuch, as if he said thus: we thorough our sins deserved stripes and wounds, sicknesses and pains: But all these hath the lord laid upon him, to discharge us of those griefs.  
The second testimony: For the punishment of our correction was laid upon him, and with his stripes are we healed. Lo, the punishment, that belonged unto us, was laid upon him, & with his stripes are we made whole. The third: As for us, we all have gone astray like sheep, every one hath turned his own way, but the lord hath heaped together upon him the iniquity of us.  
That is to say: that Whereas no man might be saved by his own virtue, the Lord, having compassion upon the misery of man, hath, of his mere goodness, given his own son: that he taking upon him the sins of us all, paying our ransom and satisfying for us, might also make us partakers of his rightwiseness. The fourth: He was cut of from the ground of the living. Which punishment did go upon him for the transgression of my people. The Lord was unguilty, and therefore suffered he for our sins which he took away.  
The fift: Yet pleased it the lord thus to bruise him with plagues, and to smite him with infirmity: that when he had made his soul (or life) an offering for sin, he might see a long lasting seed. The offering for sin, hath he here taken for the sufficient reconciliation and obtaining of grace for all sins.  
The sixth: for he shall bear away their sins. Hereof doubtless is it thought, that john the Baptist took this his excellent sentence: behold the lamb of 
john. 1.  god, that beareth or taketh away the sin of the world. Assuredli out of this place of the Prophet Esay, did holy S. Peter speak in his Epistle, saying: which his 
1. Peter. 2.  own self bore our sins in his body on the tree.  
The seventh accordeth with the sixth: who yet shall take or bear away the sins of many: namely, of the whole multitude, doubtless even of faithful believers.  
The eight testimony concludeth this present matter: and he made intercession for the misdoers. That is, he setteth himself between god and men, in that he, taking upon him our sins, satisfied the ●ustice of god forth same, & hath made us partakers of his own righteousness.  
The second witness, holy S. Paul, the elect vessel of god, speaketh 
Roma. 8.  very plainly: Who shall lay any thing to the charge of gods Chosen? It is god that justifieth: Who is he that can condemn? It is Christ which died, yea rather which is risen again: which is also on the right hand of god, and maketh intercession for us.  
Here thou hearest, that we are justified by the intercession and mediation of our lord jesus. S. Paul saith moreover: For god was in Christ, and made agreement 
2. Cor. 9  between the world & himself, & imputed not their sins unto them.  
And immediately after he sayeth: For he made him to be sin for us, which knew no sin: that we by his means should be the righteousness, which before god is allowed. Doubtless even that we (thorough him) having portion and fellowship in gods true righteousness, might altogether be reputed & counted righteous before god. Whereunto that also agreeth whereof the same Paul maketh mention with these words: But are 
Roma. 3.  justified freely by his grace, thorough the redemption that is in Christ jesus, whom god hath set forth to be the obteyner of mercy, thorough faith in his blood etc. Likewise to the Galathians: Christ hath delivered us from the curse of the law, 
Gal. 3.  in asmuch as he became a curse for us, that the blessing of Abraham might come among the Gentiles in Christ jesus.  
Now let the third witness come forth, even John, the son of thunder, and dearly beloved disciple of the Lord, who in his Epistle sayeth with express words after this manner: & the blood of jesus Christ his son 
john. 1.  cleanseth us from all sin. And afterward he saith: and if any man 
john. 2,  sin, we have an advocate with god, even jesus christ the righteous, and he it is, that obtaineth grace for our sins: not for our only, but also for the sins of the whole world.  
If all truth now shall stand in the mouth of two or three, then will no man (I trust) from hence forth deny, that jesus christ is our righteousness, that we are justified by the blood of jesus christ, that the death of the lord jesus christ is it, by means whereof sinners are delivered from death, that our sins are pardoned and forgiven us for Christ's sake, and that in him we are reconciled with God the father: who for the righteousness sake of his anointed, which he hath given us, doth count us righteous, being of ourselves void of all righteousness.  
Unto these very plain testimonies, cometh this also, that descended from the excellent glory out of heaven, even the sentence of god upon the Lord jesus, when he went up from the baptism, with these words: This 
Math. 3.  is my dear son, in whom I delight, and in whom I am pacified.  
And Paul to the colossians sayeth: for it pleased the father, that 
Colos. 1.  in him should dwell all fullness, and by him to reconcile all things unto himself, and to set at peace by him, thorough the blood of his cross, both things in heaven, and things in earth etc. To this agreeth also that, which he saith to the Ephesians with these words: He (namely the father of our lord jesus Christ) ordained 
Ephe. 1.  us before, thorough jesus Christ, to be heirs unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted thorough the beloved: By whom we have redemption thorough his blood, even the forgiveness of sins, according to the riches of his grace etc.  
Out of all this I conclude, that a Christian man is justified thorough Christ, and reconciled with god the father: even by him; who with his blood hath cleansed us from sin, delivered us from the power of the devil & of darkness, restored us unto life with his own death, and made us heirs with him in eternal life.  
And for all this now, yet doth not the scripture speak against itself saying: A Christian man is justified by the grace of god: for Christ the anointed of the lord is the free gift of god, and the fullness of all grace, for asmuch as John saith: We all, taking out of the fullness of Christ, have received 
john. 1.  grace for grace. For the law was given by Moses, but grace and truth cometh by jesus Christ, who is full of grace and verity.   

Christ beareth our sins, and by his stripes we are healed, when his justice is made ours: which is done by faith on our side.  
The. 5. Chapter.  
THis hitherto have I spoken in general, concerning the manner of justification: that is, how and after 〈…〉 what sort the sentence of damnation, given of god upon all mankind, is hindered: how they, that were condemned, be delivered, 
How we be made partakers of the righteousness of christ.  and reconciled again with god thorough christ.  
But yet have I spoken nothing of the law, how the righteousness of christ is become ours, or how we be partakers of this redemption.  
For there be many, which, understanding christ to be a mediator, do not yet believe, that he is also their mediator with god the father. And so the strength and virtue of the mediation doth not profit them. Hereby may we perceive, that the manner of justification is not fully finished and performed, when we have gotten only some knowledge of the mediator and intercessor, unless we also know, & be sure thorough faith, that Christ is our mediator, yea in every point ours all together, & that therefore all his gifts & goods are our own.  
Therefore hereafter have I noted specially, how the Reconciliation and justification, wrought by jesus Christ, is become ours: And what it is, that maketh us partakers of the redemption or righteousness of Christ: so that now the Lord jesus hath not only suffered death, but died even for us, washed away our sins with his blood, justified us and made us righteous: Yea so hath he justified us, that we now, being absolved from our sins, and delivered from damnation, are assuredly become inheritors of all the goods of Christ, namely of true righteousness and eternal life. Her I speak openly, plainly and simply: We are become partakers of Christ by only faith, that is, by trust and belief on the 
By faith are we justified not by bare knowledge but by stead fast belief in Christ.  lord jesus Christ. And even therefore is it, that the prophets and Apostles have said so evidently, that men are justified by faith: Item that Christ justifieth thorough faith. For such sayings express this meaning and understanding: namely, that Christ giveth unto us his own righteousness: that is, he forgiveth us our sins, he delivereth us from damnation, and maketh us partakers of eternal life: Not for any work or deserving of us but of his own pure grace & merit thorough faith: In whom we hold & believe us to be accepted, not for ours; elves or for our own works, but for Christ's sake. Whom the father of all grace and mercy hath given us for a pledge and assurance, that we shall live in his name.   

That the manner of reconciliation through christ is on our side by faith.  
The 6. Chapter.  
IT is not my desire to be credited herein, unless I defend with very plain and evident scriptures that, which I have taken in hand. Now have I said, that Christ justifieth us by faith: that is, thorough steadfast belief is the righteousness of Christ given unto us. This did the prophet Isaiah establish before with 
Esa. 53.  sensible words, saying: my righteous servant (namely Christ the lord) shall with his knowledge, or with the knowledge of him, justify the multitude. Behold how he saith, my righteous servant shall justify the multitude, church or congregation, and that thorough the knowledge of him. Now is it certain and sure, that the knowledge of him signifieth the knowledge of Christ: even the science, no doubt, whereby true faith knoweth him, confesseth him, and pointeth unto him. This is therefore the prophet Esays' doctrine, or rather gods: that Christ thorough faith justifieth those that be his. After Isaiah doth the prophet Abacuc 
Abac. 2.  speak, saying: The just and righteous shall live in his faith and belief. Which sentence holy S. Paul 
Tim. 1. Gala. 3. Hebr. 10  used not only one time, to prove by this testimony, as with it which is most evident, the all believers are justified & made living by faith. S. John also, speaking of the lord in his gospel, 
john. 1.  sayeth thus: He came among his own, & his own received him not. But as many as received him, to them gave he power to be the sons of god, even them that believed on his name. Lo now, what could more sensibly have been spoke? As many, as receive Christ, are gods children: but they that believe, receive Christ: therefore thorough belief become we undoubtedly the children of god, just and righteous, blessed and saved. And in the gospel of John saith our lord jesus Christ himself: Verily, verily I say 
john. 5.  unto you: He, that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come in to damnation, but is escaped from death unto life. And again: This is the will of him which sent me, that who soever 
john. 6.  saith the son, and believeth on him, have everlasting life, and I will raise him up at the last day. Hereof cometh it also, that this Apostle in his epistle saith very evidently: if we receive the witness of men, the witness of god 
1. john. 5.  is greater. For this is the witness of god, which he hath testified of his son: Who so believeth on the son of god, hath gods witness in him. But who so believeth not, hath made him a liar, because he hath not believed the witness, which god hath testified in his son. And this is the testimony, that god hath given us eternal life, and this life is in his son.  
Whoso hath the son of god, hath life: He that hath not the son of god, hath not life.  
Here we see clearly, that the son of god is had and possessed thorough faith: and in the son assuredly righteousness, all good things and eternal life. Therefore must it needs be true, that we are justified by faith. Now saith the apostle Paul also very distinctly: The righteousness of god is declared without the law, for asmuch 
Roma. 3.  as it is allowed by the testimony of the law & of the prophets. The righteousness of God cometh by the faith of jesus Christ unto all and upon all them, that believe. And in the tenth chapter: Christ 
Roma. 10.  is the end, or fulfilling, of the law to justify all that believe. Finally while Paul & Silas lay at Philippis in prison for Christ's name sake, and the keeper of the prison asked: 
Act. 16.  good sirs, what must I do to be saved? They answered him: Believe in the Lord jesus Christ, so shalt both thou and thy household be saved. By this now I suppose it evidently enough proved, that we be justified by faith: Namely that unto us thorough faith is given righteousness, with the merits of Christ.   

Thes sayings: we are justified by the grace of god, or by Christ's merits, or by faith, vary not.  
The. 7. Chapter.  
Neither can I think, that any man, which is but a little exercised in holy scripture, will stumble or be offended at such kind and manner of speech: We are justified thorough the grace of god, or horow the merits of Christ, we are justified by faith on the lord jesus: as though they any where did not agree, or ascribed justification to unlike things. For they are all one in effect, ascribing justification to the only mercy of god, to whom only the prophets and Apostles directed all their understanding & meditation. These, as oft as they looked behind them to the fountain and well spring of justification, said, that men are justified thorough the grace of god. But when they had pondered & considered the mercy pledge, & him, by whom we are justified, they said: We are made righteous by Christ. And when they called to remembrance it, whereby we become partakers of grace and of Christ, they said, that we are justified by faith.  
Nether were they for all this careful, that their sayings should not agree together and serve the matter: As some curious bodies 
Sharp disputations of this matter.  do sharply dispute: Namely, whether faith be righteousness, or an instrument and mean to become partakers of righteousness: whether it be an instrument to receive, or a thing where thorough righteousness is poured in as thorough a tonnell: Or whether it be the righteousness itself &c. After this sort is man's understanding occupied, but what availeth it unto true godliness? The holy Apostles, who alway studied simplicity with plainness, they distinctly express and declare, that god, the grace of god, Christ and faith justifieth. Iten that by grace, by christ and by faith we are justified. Which simplicity I, minding to follow, leave such subtle curiosity unto others.   

By faith only are we justified, which term, only, is not of man's brain invented.  
The 8. Chapter.  
ANd where as I have already added there unto: We are justified only by faith for Christ's sake, & not for our works: the same have I not lent of mine own, but taken it out of the holy scripture. For the son of god, jesus Christ, saith in the gospel: Except ye eat the flesh of the son 
john. 6.  of man and drink his blood, ye have no life in you. Lo, the only eating of the flesh, and drinking of the blood of Christ, maketh us living: neither is there any thingels in the whole world, that giveth life. Now what it is to eat the flesh of Christ, he declareth immediately in the same chap. saying: verily verily I say unto you: Who so believeth on me, hath everlasting life. Item: He, that cometh unto me, shall not hunger: And he that believeth on me, shall never be a thirst. Here should he have said: He, that drinketh me, shall never thirst: but in the place of this word, drink, he hath set, believe. Therefore to eat and drink here, is nothing else but to believe. So than if we believe not that the son of god was given for us unto death, we can never live: Ergo faith it is that maketh living. With this evangelist agreeth Paul also, saying: we know 
Gala. 2.  that a man is not justified by the deeds of the law, but by the faith of jesus Christ, And we have believed on jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. For in that he saith: A man can not be justified but by the faith of Christ, what giveth he with this saying else to understand, but that a man must be justified by the only faith of Christ or in Christ? For in Gene. 
Gene. 43.  joseph said unto his brethren: look that ye see not my face, except your youngest brother be with you. And in the book of Numerus, the 
Num. 11.  people complained, whyninge against god, and saying: Our eyes see nothing but this Manna. And in the same book saith Balaam: 
Nume. 23.  Must not I keep that and speak it, which the lord hath put in my mouth? In Deuteronomy 
Deut. 10.  saith Moses also: And now Israel, what doth the lord thy god require of thee, but to fear the lord thy god, and to walk in all his ways: And Paul himself to the Romans useth the same manner of speech when he saith: there is no power but of god. Item in 
Roma. 13.  the first epistle to the Corinthians: Even so knoweth no man what is in god, but the spirit of god. And 
1. Cor. 2.  again: I showed not myself forth among you, that I knew any thing, save only jesus christ, that was crucified.  
These, and such like sentences innumerable in the scripture, signify nothing else, then if thou shouldest say: This only point shall open you the entrance unto me again, if ye bring your youngest brother with you: Our eyes see but only Manna, and nothing else: Only that, which the lord committeth unto me, may I do and speak: This only requireth the lord of thee, that thou love him: All power is only of god: Only gods spirit knoweth the things that are in god: I have counted myself to know only Christ, that was crucified.  
saying them it is thus undoubtedly, and no man can deny it to be most evidently spoken also of Christ and Paul, namely, that no man is made living, just or righteous but by faith: It is much to be wondered, that certain famous men, which will be reputed to be singularly learned, brawl & chide so vehemently against us, for that we say, we are justified only by faith.  
For Christ and Paul have spoken so afore. Why go they not to rebuke them, if they think them to have failed therein? We speak but as we have learned out of them: the sense & meaning of our doctrine we find in them.  
For very childish is it, that they object: Namely, that this word, only or alone, is not added of them. For this is even one thing, as if a scholar would think the scholmaster had not given him leave to go forth, when he had asked him: Sir give ye me leave to go? And he made him answer, I give: And did not expressly say after the comen manner: Yea. For either of both the saienges giveth one understanding. Even so, when thou sayest: we know that no man is justified but by faith: Or, we know that a man is justified only by faith: The sayings are all one, & mean one thing. And when it is said, that a man is justified by faith not by works, is it not even asmuch, as to give evident testimony, that a man is justified only by faith? The Apostle saith: they are made righteous 
Roma. 3.  freely (or for nought) by his grace But how can any thing be done freely or for nought, that is done for reward or worker Doubtless if we be justified freely thorough the grace of Christ, then is it not done by works. For in the xi. chapter also saith this Apostle: If it be of grace, them is it not now of works: for else grace then is no more grace. but if it be of works, then is it now no grace: for else were deserving then no more deserving. Therefore in the most assured truth we knowledge, & be steadfastly persuaded, that a Christian man is justified by the help and ministration of only faith. Faith standeth or leaveth upon the grace of god, and not upon man's strength. But unto god it ascribeth altogether, as I will shortly declare hereafter at large.   

¶ justification is taken not only from works of the law, but also from all manner of works, as from faith in that it is a work.  
The. 9 Chapter.  
IN the fore-recited cap. concludth the holy Apostle the whole matter of justification, thus: We hold therefore, that a man is justified 
Roma. 3.  by faith without the works of the law. And in the fourth chapped. he declareth evidently, that righteousness is imputed unto us by faith, not by works (meaning not only the works of the law, but all manner of works) according as he saith also to the Ephesians: By grace are ye saved thorough faith, & that not of your 
Ephe. 2.  selves. It is the gift of god, and cometh not of works, lest any man should boast himself. For we are his workmanship, created in Christ jesus unto good works, which god ordained, that we should walk in them.  
By grace (saith he) are ye preserved or saved (assuredly justified) thorough faith. For faith apprehendeth & layeth sure hold upon grace. And to the intent that no body here should ascribe aught to the strength of man, he addeth: And that not of your selves. For neither grace nor faith cometh of you. What then? upon that he addeth immediately: It is the gift of god (undoubtedly that we are justified, and also that we believe) Yea he setteth yet one thing to it: Not of works, lest any man should boast himself. For in the prophet jeremy also the lord will not, that any man 
jere. 9 Esa. 65.  glory or rejoice, save only in his mercy. Yet there followeth a cause: We are his workmanship etc. Why would earth & clay then lift up itself against the potter, of whom he hath, what he is & hath? And so this place doth evidently ascribe justification unto faith, & taketh it from works.   

¶ Faith justifieth not in that it is a work, but in that it trusteth to the mercy of god thorough Christ.  
The 10. Chapter  
ALl this shallbe yet more plain, and more perfectly understand and known, when I shall show, that this justifying faith holdeth and believeth, that we are accepted unto the lord, not for ourselves, or for our own works, but for Christ's sake: That is, faith trusteth not unto works or deservings, but to the promise of god, and to the merits of Christ our lord. Therefore when Paul saith to the Romans, 
Roma. 3.  that Christ our lord is of god set forth unto the world, to be the mercy seat or reconciler thorough faith in his blood: he teacheth and declareth evidently, that faith trusteth unto the blood, that is unto the death, merits and redemption of jesus Christ. And treating largely and perfectly of this matter in the fourth chapter, he writeth thus: Nevertheless it is not written only for him (namely Abraham) that it was reckoned unto him for righteousness, But also for us, to whom it shallbe so counted, if we likewise believe on him, that raised up jesus our lord from the dead: which was delivered up for our sins, & raised again for our justification.  
With these words he showeth us two things: The one, that faith is counted unto us for righteousness: The other, that the same faith leaneth and trusteth upon the lord jesus Christ, who died for us and was raised up again. That is, faithful believers count themselves righteous and justified, because they understand by faith, that Christ died for them, to take a way their sins: And that he was afterward raised up again, to make them living, for whom he had paid the rawnsome, and reconciled them.  
And in the tenth chapter of 
Roma. 10.  this epistle, when Paul holdeth and compareth the righteousness of the law and the righteousness of faith together, the one against the other, he declareth plainly, that the righteousness of the law trusteth unto works, but the righteousness of faith trusteth unto Christ. For faith saith thus: The word is near unto thee, even in thy mouth and in thine heart. Then addeth he thereto: This is the word of faith which we preach, namely: if thou confess jesus with thy mouth, that he is the lord, and believest in thine heart, that god raised him up from the deed, thou shalt be saved. For to believe with the heart, justifieth: and to confess with the mouth, saveth. For the scripture saith. Who soever believeth on him, shall not 
isaiah. 28.  be confounded. Therefore is it no marvel, that this Apostle, writing 
Philip. 3.  to the Philippians, reputeth all things but loss, for the excellency of the knowledge of jesus Christ, and judgeth them but vile: desiring to win Christ, and to be found in him, not to have his own righteousness of the law, but rather that righteousness, which cometh by the faith of jesus Christ. Which things afterward immediately he setteth in the true knowledge of Christ's death and resurrection.  
Here unto (I suppose) serveth specially the very plain argument of this Apostle, when he saith: If the inheritance should 
Gala. 3.  come by the law, them were it not given by promise: But god gave it freely unto Abraham by promise. The word of promise is this: In thy seed etc. For the salvation setteth he upon one only, and not in many. Now if the inheritance and blessing were set in many, then should it be given for the works sake: But we all are blessed and saved in one, and by one. For as 
Roma. 5.  the curse, by the sin of one, reached over all men unto condemnation: Even so, by the righteousness of one, reacheth the gift or blessing upon all men to the justification of life. For asmuch now as the blessing, righteousness and redemption, is in the word of truth ascribed only unto christ, and seeing our faith is directed strait upon him: every faithful believer doth well understand, the he is accepted unto god thorough Christ, not for his own self or for his works sake. For god did chose and ordain us before, because he would accept us for his 
Ephe. 1.  own children thorough Jesus' Christ in himself, according to the good pleasure of himself, to the praise of the 〈…〉 of his grace: whereby he hath accepted us in the beloved, in whom we have redemption thorough his blood: namely the forgiveness of sins, out of the riches of his grace, which he hath poured upon us. Hereunto also belongeth it, that the Apostle saith: faith cometh by hearing 
Rom. 10.  and hearing cometh by the word of god.  
For immediately thereupon, doth the holy Apostle Paul add out of the Psalm: Verily their 
Psal. 19  sound went out into all lands, and their words unto the ends of the world. With all these most strong testimonies of the scripture, I have undoubtedly gotten the justifying faith, confidence & trust: that we are reconciled and accepted unto god, not by means of ourselves or our own works, either of the law●● of grace, but for Christ and ●● merit's sake. For faith standing fast, trusteth and leaneth upon the true promise of god, even upon the lord christ, and not upon any of our works. Therefore is justification referred unto faith, because that what soever belongeth to salvation and righteousness, faith ascribeth it all to the grace of god in Christ. And thus by the nature of justifying faith, I have showed, that only faith justifieth: now will I also declare out of the nature or property of men's works, that they do not justify.   

That no man is justified by works, is proved by the nature of works, whether they be before or after justification.  
The. 11. Chapter.  
WHat the works of man's nature be (namely the works that are done by such, as are not yet regenerate) the lord himself in the gospel declareth, & saith: That, which is borne of flesh, is flesh. Paul also, 
john. 1.  speaking of the flesh, saith: To be fleshly minded (or the mind 
Roma. 8.  and will of the flesh) is death, & enmity against god: for it, nanelie the flesh, and the inclination of the flesh, is not obedient to the law of god, neither can be. For 
Ephe. 2. Deu. 27. Gala. 3.  we all by nature are children of wrath. Now is every one cursed, that abideth not in all things, which are written in the book of the law. So far therefore, are our own natural works from justifying any man, that they rather condemn.  
Moreover of the works of the law hath Paul the elect vessel spoken thus: we know that whatsoever the law saith, it saith it unto 
Roma. 2.  such as are under the law: that all mouths may be stopped, and that all the whole world may be debtor unto god, because that by the deeds of the law no flesh is justified in his sight. He saith also else where: I refuse not the grace of god. For if righteousness 
Gala. 2.  come by the law, than died Christ in vain. And yet more plainly: If there had been ministered 
Gala. 3.  a law, which could have given life, than no doubt righteousness should come by the law. But the scripture hath shut up all under sin, that by faith in jesus Christ the promise might be given to those, that believe.  
Now come we to the works 
Works of faith and grace.  of faith or of grace, which be called good works, & works of righteousness. These (say they) these justify. Answer. If they be good works, & works of righteousness, then must they needs be wrought by good and righteous people. whereout it followeth that the works go after righteousness, and not before justification: for they are done by those, that be righteous or justified. Wherefore if they first follow after, then make they no man righteous: but faith it is that justifieth. And such, as be righteous themselves, do work righteousness or that works of righteousness. For it is written: The righteous shall live 
Abac. 2. Rom. 1. Hebr. 10 a. 3.  by his faith. And again: who so applieth himself unto righteousness, the same is righteous & just. Thus is faith the ground and just occasion of virtue, & goeth before the works of righteousness, of faith and of grace, neither is it first made out of works.  
If thou be not satisfied here 
The ungodly and hypocrites.  with, them let us set this consideration before us not after the things, but after the persons: Thus: They, that work or do the deeds, be either ungodly wicked people & hypocrites, or else they be godly, righteous and holy friends of god. No man (by the grace of god) will ascribe justification to the works of the ungodly and hypocrites, for asmuch as it is written: The lord hateth the sacrifices 
Pro. 15. 21,  of the ungodly. And again: The ypocryts hope shall 
job. 8.  come to nought, his confidence shallbe destroyed, & his trust shall be a spiders web, he shall lean upon his house, but it shall not stand & he shall hold him fast by it, but yet shall it not endure. And before him (namely before GOD) may no ypocryte stand. As for the godly (of whom it is written: Ye are whashen, ye are sanctified, ye 
1. Cor. 6.  are justified by the name of the lord jesus, and by the spirit of god) they ascribe their virtue & righteousness unto god and unto 
The holy & regenerate  god's spirit, by whom they know they are sanctified, and that they now may do and perform holy and good works. And also they feel in their sanctified flesh, namely in themselves, there remaineth & worketh, thorough out their whole life, so great weakness and feebleness, that they dare not ascribe any justification not unto the works, that are done by faith in holiness. Hereof might I bring forth many records. Yet will I allege only two. First then let job, the most faithful servant of god, come forth: For him 
job. 1.  hath the godly sentence commended and praised unto us, that he was a perfect & just man, such one as feared god, and eschewed evil and that there was none like him upon earth. And yet the same man, being with so excellent a title of righteousness commended unto us, doth say: If I will justify myself, mine own mouth 
job. 9  shall condemn me. If I will put forth myself for a perfect man, he shall prove me a wicked doer. And again: If I have done wickedly, 
job. 10.  woe unto me. And though I have done rightuouslie, yet dare I not lift up my head. Therefore is it certain, that this most holy and just man did ascribe nothing to the fruits of his own righteousness, but trusted only upon the mercy of god. Now let the other witness come forth, even Paul the apostle, who saith with sensible words: I delight in the law of god after the inward man: But 
Roma. 7.  in my member I see another law, which rebellein against the law of my mind and subdueth me to the law of sin, which is in my membres. The holy Apostle speaking of himself, and of all such as be regenerate, testifieth, that in them abide still that remnants of the flesh: by the nature, power and force whereof, it cometh to pass thorough out the whole life of man, that they also do the thing which they themselves would not: And therefore are they never able to attain and come to true perfectness, so long as they live upon earth and in this flesh.  
For asmuch then as it is so, every man saith well, that justification is not to be imputed unto the works of faith or of such as be regenerate, considering that it must be athinge most pure and thoroughly perfect, whereby god is pacified and pleased with us. Yea the scripture giveth evident witness, that even Abraham, the 
Abraham.  father of all faithful believers, was not justified by the works of faith. Hereof then may we be bold to conclude, that we also by no works of faith are justified. For thus Paul argueth: if Abraham were justified by works, them 
Roma. 4.  hath he whereof to rejoice, but not with god. But what saith the scripture: Abraham believed god, and it was counted unto him for righteousness. To him that goeth about with works, is the reward not reckoned of grace, but of duty. To him that goeth not about with works, but believeth on him that justifieth the ungodly, is his faith counted for righteousness. Where as we now by the ensample of Abraham do conclude, that we must be justified in such like pure manner as he was, we speak it not of our own imagination, but out of the words of S. Paul, that saith: Nevertheless it is not written 
Roma, 4,  only for him, that it was reckoned unto him for righteousness, but also for us: to whom it shallbe so counted, if we likewise believe on him, that raised up jesus our lord from the deed.   

¶ The nature of justification argueth, that faith & not works justify.  
The. 12. Chapter.  
NOw like as out of the nature & property of faith and works I have showed, that faith, and not works, doth justify: So will I now declare and prove the same by the nature of justification. The right property, natural virtue and power of justification, is to pacify, to still and quiet the conscience, which heretofore, by the remembering and considering of sin and damnation, was vexed and troubled. For Paul saith: Because therefore that we be justified & made righteous by faith, we have peace with god thorough 
Roma. 5.  our lord jesus Christ. As for men's works, they are never able so to comfort and pacify an unquiet conscience. For who hath at any time persuaded himself, that he with his own works hath satisfied the law of god, and is therefore absolved, discharged of his sins, delivered from damnation, and become righteous & undefiled? Specially saying that Solomon, the wisest among all men, 
Pro. 20.  hath said: Who can say: My heart is clean, I am innocent from sin? Wherefore if our works quiet not the conscience, then do not they in any wise justify a man. But faith justifieth and perfectly stilleth the conscience. And therefore it justifieth. For the lord hath said in the gospel: Who so ever drinketh of this water (whereby 
john, 4,  undoubtedly he did mean outward things, and all man's help) shall thirst again: But who soever drinketh of the water that I give him, shall never be more a thirst: but the water, that I shall give him, shallbe in him a well of water springing up in to everlasting life. And again: I am the bred of life. He that cometh to me, shall not hunger: And he that believeth 
john. 6.  on me, shall never thirst.  
Here thou seist, that faith, which presseth on forth directly upon the lord jesus, doth satisfy us. For faith understandeth, that Christ himself is the right fullness & plentiful sufficiency of heavenvly goods, and that even he gave himself wholly for us, and in all things became our own: so that now from hence forth an oppressed & afflicted conscience may rest upon himfor in christ the son of god, full of grace & truth, there is neither blemish nor weakness. But in works, yea of most holy men, there is alway found feebleness and imperfection. And if we would now behold the property & nature of him, before whose judgement seat we shall stand, we should plainly find, that we are justified by the ministration & help of faith, & not of 
Holy men do not glory in works but in the mercy of the Lord.  works. For undoubtedly the highest & most righteous of all hath respect only to such as are humble of contrite hearts, & those assuredly he justifieth. But such as are proud & glory in their own merits those he condemneth, and turneth himself from them. Here unto serveth the parable or similitude out of the gospel, concerning the two that went up together in to the 
Luke. 18.  temple to pray: Of whom the one boasted of his good works, told what they were, trusted unto them & set out himself for a righteous and good man. As for the other, he trusted in the only mercy of god, & nothing at all in his own merits, but cried: O god, be merciful unto me sinner. This man went down, out of the temple, justified: but that other, being wrapped and snared in sin, failed of his hope. Therefore in the prophet jeremy hath the lord given us a right good counsel, & said: Let 
Ieremi. 9  not the wise man rejoice in his wisdom, neither the strong man in his strength, nor the rich man in his riches: but who so wilreioice, let him rejoice in this, that he understandeth & knoweth me. For I am the lord that do mercy, equity and righteousness upon earth. This counsel did the godly Apostle Paul follow, saying: God forbid that I should rejoice, save 
Gala. 6.  only in the cross of our lord jesus Christ, whereby the world is crucified unto me, and I unto the world: For in the gospel also the lord said: when ye have done 
Luke. 17.  all that is commanded you, say: we are unprofitable servants, we have not done that we ought to do. Therefore the godly praise that grace of god, not bragging of their own merits, neither trusting any thing at all unto them, 
The righteousness of faith and works agree not together.  but comfort themselves in the mercy of god.  
Finally, if we now compare both the righteousness (namely of faith and of works) the one against the other, we may easily perceive that these being most unlike may not stand together. For as concerning the righteousness of works, the holy Apostle Paul hath spoken: Thorough the 
Roma. 3. Gala. 2.  works of the law shall no flesh be justified before god. But of the righteousness of faith he saith thus: All they are justified that believe. And in another place he saith: The righteousness of faith is 
Roma. 4.  imputed of grace or favour: but the righteousness of works is not imputed of grace or favour, but of dewti. And again he saith: Israel, which followed the law of righteousness, could not attain to the 
Rom. 9  law of righteousness: But the heathen which followed not righteousness, have overtaken righteousness, even the righteousness which cometh of faith. And immediately giveth he a reason of the first point, and addeth thereto: Wherefore? Even because they sought it not by faith, but as by the works of the law: for they stumbled at the stumbling stone. Therefore remaineth it still true and certain, that the one righteousness overthroweth the other: And therefore we that teach, a man to be justified by faith in the lord jesus, & not by works, do not pervert the Christian faith, as our adversaries shamefully belie us: But they rather do overthrow it, that by all means and ways minish the honour of the faith in Christ: maintaining, that the church or congregation of the faithful are, by the works & merits of men, absolved from sin, delivered from damnation, and obtain the inheritance of eternal life.   

Faith is not without works, and what place works have in the church, and whence they spring in us  
The. 13. Chapter  
WIth this disputation and talk, concerning Christ, the lord, who justifieth us by faith, not by works: Or concerning faith, that justifieth without works: Many without all doubt will be sore offended, thinking that I set nothing by good works, and that I leave them no place of honour in the church. For they say: if good works help not a man to obtain righteousness, then are they nothing worth, neither necessary in the church: And therefore is it in vain that good works are so oft and many times mentioned of in holy scripture: The ●●●stles also of the lord, & the holy prophets lose but their labour, in requiring us to exercise and declare our faith, praising god our father in heaven, with good works. Why is the holy Apostle james so earnest 
jacob. 2.  to teach, that a man is justified by works, and not by faith only? If faith only be sufficient to obtain salvation, what else remaineth for us to do, but even to eat and drink, and then to say unto god the judge: I have believed thy gospel, therefore save thy servant? Thus is banished all virtue, good life, and Godliness, And thus men exercise and apply themselves no more to innocency of life and good manners. 
Answer   
They that after this sort take the matter so evil and complain, understand neither the strength of faith, nor ●●e true order of good works. A●● as for us, we do not hold, that faith is without good works, when we say after the Apostle: that faith justifieth with out good works. But we knowledge and confess, that faith justifieth with his own strength, not with the help & addition of works. For Christ is mighty enough of himself and of his own power to justify the faithful believers, neither needeth he enye supply or filling up of our works. Faith also is not without good works, neither are Christian men's works therefore in vain or unprofitable, because they do not justify. For they have nevertheless a very honourable place and room in the holy church. And when it is said in the scripture (as it is oft) that they justify, it is so spoken of them for special causes. Which thing to the intent it may the better & more perfectly be understand, I will make somewhat deeper rehearsal of good works, & bring them forth out of their own fountain and original, declaring their certain and undoubted bounds, whereby all their nature & property may perfectly be known. Upon the name or term, I do not much pass. for (as every man knoweth) there be evil and unprofitable works, works of iniquity & wickedness, the doers whereof are called the workers of wickedness. The same works also are called the works of the flesh and the works of darkness. Again there be good works, contrary to the other, which the scripture calleth the works of repentance, the fruits of the spirit and of light: such are the offices and duties of friendship a love, which were commended in Tabytha, of whom it is said, that she was full of good works.  
Now when we describe them, we say: they be such as are done by those, that are borne a new, or regenerate, 
Good works  out of the good spirit of god, by faith, & according to god's word, to the praise and honour of god, to the honest bewtifulnes of life, and finally to the profit & commodity of the neighbour. These are short words, and therefore peradventure unto some they be the darker and more hard to understand: But if the grace of god show us light, they shall, by the declaration following, be plainly and easily perceived. No other fountain of good works can I show, then only god himself. For the prophet saith: All men are liars, only god is true. And the lord saith in the gospel: There 
Psal. 116. Math. 19  is no man good, but only god. Therefore is it necessary, that good works springe not of man, who is a liar, wicked and nought, but of god himself, of whom proceedeth all that good is.  
Nevertheless it behoveth such men, as by the spirit of god and faith in the lord jesus are regenerate, that they hence forth work not their own, namely carnal works, but the works of god. For the works of those, that be regenerate, grow and spring of gods good spirit, dwelling with in them: which spirit, as the sap of life, giveth strength to the trees, that they may bring forth fruit: Even so maketh he multitudes of sundry virtues to springe and grow out of man, As the lord himself testifieth and saith: I am the vine, ye are the branches. 
john. 15.  Like as the branch can not bring forth fruit of itself, except it abide in the vine: Even so can not ye also, unless ye abide in me. Whoso abideth in me, and I in him, that same bringeth much fruit: for without me can ye do nothing.  
And thus (I say) the good works, that be done, are done by faith. For faith is a gift of god, whereby we receive Christ, & are justified & made living, for asmuch as the scripture saith: The just shall live by his faith. And in another 
●hac. 2.  place: Christ dwelleth in your hearts thorough faith. And as 
Ephe. 3.  gain: Now live not I (saith Paul) but Christ liveth in me, for that I live in the flesh, I live 
Gala. 2.  in the faith of the son of god, who loved me, & gave himself for me. living works then doth he, undoubtedly even thorough him, by whom he himself became alive. And he, that is justified, doth also works of righteousness, assuredly even thorough him, by whom he is become righteous. Which is thus much to say: the just worketh righteousness thorough Christ, and righteousness comprehendeth the whole sum of all virtues. And therefore that only god remaineth still the fountain and original of all good works. Hereto serveth it also, that unto god, who in the regenerate worketh by his spirit in faith, holy scripture ascribeth the works of those that be regenerate.   

¶ That god is the worker of good works in us, and that we do not well till he dwell in us, is showed out of scripture, and how righteousness is ascribed to works.  
The. 14. Chapter.  
THis will I now evidently declare with plain testimonies, taken out of the law of god, out of the holy prophets, out of the most holy gospel, and of the elect Apostles of Jesus' Christ. For thus saith Moses: The lord shall bless the. And the lord thy 
Deu. 30.  god will circumcise thine heart and the heart of thy seed, that thou mayest love the lord thy god with all thine heart and all thy soul, that thou mayest live. The prophet isaiah saith: Lord unto us thou 
Isa. 26.  shalt provide peace, for thou also workest all our works and devices. In the gospel of John our Saviour saith thus: Who so 
john. 3.  doth the truth, cometh to the light, that his works may be known, because they are done in or by god. And again: Who so abideth in me, & I in him, the same 
john. 15.  bringeth forth much fruit, for without me ye can do nothing. Item the holy Apostle Paul to the Philippians saith: To you it 
Phil. 1.  is given, not only to believe in Christ, but also to suffer for his sake. And yet more plainly: It is 
Phil. 2.  god that worketh in you both the will and the deed, according to the good purpose of his mind, or because he hath delight unto you. Thus sayeth also S. james one of 
jacob. 1.  the. xii. Apostles: Every good gift and every perfect gift cometh down from above, even from the father of lights. Yea all parts of the work doth the holy Apostle Peter ascribe unto god, saying: The god of all grace, which 
1. Pet. 5.  hath called us to his eternal glory by (or in) Christ jesus, shall his own self (after that ye have suffered a little affliction) make you perfect, settle, strength & establish you. For (as the Apostle Paul saith again) we are not sufficient 
2. Cor. 3.  of ourselves to think any good thing, as of ourselves: but if we be able unto any thing, the same cometh of god. Wherefore god abideth still the only fountain of good works, & even he it is that worketh all good things in us al. By this than that I have broghte forth herein out of holy scripture, concerning the true occasion of good works, it is furthermore easy to be considered, how the scripture ascribeth righteousness unto works, seeing that it is rendered unto the grace of god, when it is ascribed unto faith: and being ascribed unto works, it is ascribed to the same grace of god. For gods grace it is (and therefore god himself) that in us workth good works: and so is it the more convenient, that justification be rather imputed to the grace of god and unto Christ, which worketh by us. Hereunto had holy Augustine respect who in the book de gratia et libero arbitrio. 
Augustinus.  ca 8. writeth thus: if eternal life for recompense be given unto good works, as the scripture openly saith: for god shall give unto every one according to his deeds, how is grace the eternal life: If grace be not ascribed unto works, but given freely, as the Apostle writeth: To him that goeth about with works, is that reward given not of grace or favour but of duty, & again: The remnant (saith he) are saved 
Roma. 11.  thorough the election of grace. And immediately he addeth thereunto: if it come of grace, then it is not of works else should grace be no grace. How then is grace eternal life being taken out of works? Or did not that holy apostle name eternal life to be grace? Yea he named it so, which can in no wise be denied. Nether requireth it one of a sharp understanding, but only a diligent hearer. For when he had said: the reward or stipend of sin is death, he added strait there unto: But the grace of god is eternal life in Christ jesus our lord. Therefore me thinketh, this question can in no wise be resolved, unless we understand, that our good works, to the which eternal life is ascribed, belong also unto the grace of god, because the lord jesus saith: without me ye can do nothing. And when the Apostle had said: By grace are ye saved thorough faith, he addeth thereto: And that not of yourselves, it is the gift of god, & cometh not of works, lest any man boast himself. This writeth holy Augustine.   

How the works/ that god worketh in us, are called ours, but so that we can not brag of them or challenge awt for them, but must refer that to another cause.  
The. 15. Chapter.  
HEre unto must add also, that good works, though in very deed they be properly gods and the fruits of faith and of the spirit, yet are they called and be ours: that is to say, works of faithful believers: Partly, because god worketh them by us, & useth our ministration to finish them: Partli, because that thorough faith we be children of god, and therefore are become brethren & heirs annexed with Christ. For by means of this inheritance, all the works and gifts of god begin to be ours, not as strange, but as specially our own. The scripture also ascribeth the same unto us, as unto children and to those that been born free forasmuch as our saviour in the gospel sayeth: the servant abideth not for ever in the house, but the son abideth for ever. Now as all with is in the father's house, is the sons by titel & right of inheritance, although he hath not purchased it by his own travail & policy, but hath received it of the faithful liberality of his parents: Euē●● good works, which the father worketh in & by us, are also called and be ours, because we are the heirs and children of god. Now were it an exceeding shame full thing, & a sure declaration of a very unthankful mind, if the son not remembering the faithfulness, & liberality of that father, would boast himself, that he with his diligence, care & watching had gotten all these goods which he hath as heier.  
Therefore saith S. Paul very godly: What hast thou, that thou hast not received? If thou hast received 
1. Cor. 4.  it, why then braggest thou, as though thou hadst not received it? The holy martyr Cyprian had 
Cyprian.  a very Christian an godly opinion hereof, for he was wont to say: It is not for us to boast of any thing, for asmuch as nothing is our own. Here unto (as I suppose) serveth it that is red in Esayedoth the axe boast itself against him that heweth with it? Or doth the saw brag against him that carrieth it? Therefore out of the mind of scripture and after god hath Augustin in his book degratia et libero arbitrio. ca 7. showed his judgement, declared and spoken with these words: As soon 
Augustinus.  as grace is lent and given, our merits begin to be good, nevertheless thorough grace. For if the same be with drawn, them man falleth, and is not lift up, but thrown down thorough fire wil Therefore when a man beginneth to have good merits, he ought not to ascribe that unto himself, but unto god, to whom it is spoken in the psalm: Thou art (or be thou) my help. O forsake me not &c. In that he saith: forsake me not, he declareth, that if he be forsaken, he is able of himself to no good thing.  
Hitherto hath Augustine showed evidently enough, that good works are ours, and that nevertheless all pertaineth unto grace. By means whereof, when rightwiseness is ascribed to our works, it is truly ascribed unto grace, out of the which good works proceed. Others there be, that undo this knot thus, saying: that faithful believers please god thorough Christ, who hath reconciled them again with god. And seeing they please god, that do the works: them the works which be done of such, as are reconciled and in the favour of god, be also acceptable unto him: Doubtless not for their own sake, or for that they be done by them, but much rather because they are wrought by the membres of Christ. Some are of this opinion: Faith (say they) and works are not severed: for the righteous liveth by faith, and he, that is righteous, worketh righteousness. Nether is uncircumcision any thing worth, neither availeth circumcision: but faith, that is strong in operation and worketh by love. Therefore by means of this unses parable conjunction & unity, that is ascribed to the one, which else in very deed & properly is the others. This matter also might be well expounded & declared thus: Nameli In faith there must respect be had to two things: To the reconciliation, & to obedience. To the reconciliation, because we understand by faith, that god is reconciled & pacified to us ward for Christ's sake, by whom we are accepted & in favour with god. To obedience, because that they, which be reconciled & received unto grace do wholly give themselves to him, by whom they be reconciled, & are desirous to do his wil Here therefore may it well be said, that it is a two fold righteousness: one justifying & one harkening or obeying. Of it, the justifieth, is Paul mindful, when he saith: Because therefore that 
Roma. 5.  we be justified by faith, we have peace with god thorough our lord jesus christ, by whom also in faith we have entrance unto this grace, wherein we stand. Of it also, that hearkeneth, he maketh mention, saying: know ye not, the unto whom ye give over yourselves as servants to obey, his servants ye be, to whom ye obey: whether it be sin unto death, or obedience unto righteousness? Properly now is justification ascribed unto that righteousness which justifieth, & not unto it that is obedient: for the same cometh of the other, & with out the other might not it be called righteousness. Moreover, this knot may be loosed thus. The most natural work of faith is purifying or sanctifying. For the holy Apostle Peter saith expresely, thorough faith are the hearts purified. Now in the matter of sanctifying doth the holy scripture declare two things: The first, that as many of us, as believe, are freely sanctified by the blood of Jesus' Christ. For S. Peter saith: we 
1, Pet, 1,  are elect thorough sanctifying of the spirit, in the obedience and sprinkling of the blood of jesus Christ. And yet more plainly: Ye know, that ye are not redeemed with transitory silver or gold from your vain conversation of the traditions of the fathers: but with the precious blood of christ, as of the innocent undefiled lamb. Paul also saith: By the will of god we are made holy, even by the 
Heb, 10,  offering of the body of jesus christ once for all. For (as it followeth immediately after) with one oblation hath he made perfect forever them, that are sanctified. The Apostle John likewise testifieth the same, and saith: The blood of jesus Christ, the son of god, 
1, john, 1,  cleanseth us from all sin. And thus faith in the blood of jesus Christ verily and naturally sanetifieth or maketh holy, by that means of him that said: I sanctify myself for them, that they also may 
john. 17.  be sanctified in the truth.  
The second thing, that holy scripture declareth in the matter of sanctifying, is this: Namely, that they, which thorough faith are sanctified with the blood of Christ, do daily sanctify themselves, & apply them unto holiness. And to this end, in my judgement, doth a good part of the exhortations of the Apostles serve. Verily S. Peter 
1. Pete. 1,  saith: Like as he which hath called you is holy, even so be ye holy also in all your conversation, according as it is written: Be ye holy, for I am holy. And the holy apostle Paul saith: This is the will of god, even your sanctification, 
1, Thes. 4,  that ye refrain from whoredom, & that every one know, how to keep his vessel in holiness and honour, not in fleshly lust, as do the heathen which know not god. And that no man oppress or defraud his brother in bargaining. Thus did John also the Apostle teach & say: We are now gods children, and as yet it appeareth not what we shallbe. But we know, that when he appeareth, we shallbe like him: for we shall see him as he is. And every one that hath this hope in him, purifieth himself, like as he also is pure. Therefore even this our purifying, which is done by our care and diligence, hath also the name of sanctifying, not because of itself, but for the first purifying sake that goeth before: which if it go not before, then is our sanctifying nothing worth. Again, if the same go before then must this also follow after. For right well & truly saith S. james the Apostle: Faith, if it have no works, is deed in itself. In itself, or for itself, I say, that is: It alone, and fruitful with no good works. For as the body without the spirit is deed, so faith also without works is deed.  
Doubtless a living body doth & worketh somewhat, and serveth many: likewise faith, by duty & offices of love, must be profitable & commodious unto many. Now if faith do good to no man with godly works, them is it an empty imagination & vain name. As also the sanctifying of man, if it do not break forth & show itself in holy words and works, assuredly it is to be reputed false, feigned and full of hypocrisy. Besides this, all that belongeth unto true holiness in that our sanctifying, which appeareth in our works, must be referred to the sanctifying done by the blood of christ, to the which most properly appertaineth the honour of sanctification. Wherefore when thou seist in holy scripture, that righteousness is ascribed unto our works, remember it is done for such causes as I hitherto have showed. For the spirit of the Apostles cannot be against himself.   

¶ The. 2. sorts of men, that the apostles had to do with for justification, which make them seem to vary in assigning the cause of justification, with their reconciliation.  
The. 16. Chapter.  
AND known it is, that the Apostles of the lord did strive with two sorts of people: the one sort ascribed righteousness and salvation to their own good works, which were done after the measure and rule of god's law, & therefore they despyced Christ. For while they went about to establish, maintain and set up their own righteousness, they were not obedient to the righteousness of god. Against the ungodly opinion of these, did the holy Apostles teach (and specially S. Paul) that righteousness and life is obtained by faith in the lord jesus, and not by our works. The same Paul saith to the Galathians: I refuse not the grace of god. For if righteousness come by the law, than died christ in vain. And again: Christ profiteth you nothing. And: ye are gone quite from Christ, and are fallen from grace, if ye will be justified by the law. Against such also was kept at Jerusalem the Counsel that Luke maketh mention of in the Acts of the Apostles.  
There were again certain other light & evil disposed people, that abused such doctrine of the Apostles to the liberty and sensuality of the flesh: thinking it sufficient to salvation, when they beasted themselves of faith, although there were no good works found in them. Therefore against those, as against the very pestilence and decay of true Religion and gods service, did the same Apostles also strive, and taught that the Christian faith was not a vain opinion or fruitless knowledge, but a lively & strong confidence, most fruitful in good works. For Paul, writing against these, saith unto Titus: They say they know god, but with 
Titu. 1.  their deeds they deny him, seeing they are abominable and disobedient, & unapt unto every good work. And Peter the Apostle rebuketh such dissemblers, but some what more darkly, when he saith: Hereunto give all diligence, that 
2. Pete. 1.  in your faith ye minister virtue, in virtue knowledge, in knowledge temperance in temperance patience, in patience godliness, in godliness brotherly kindness in brotherly kindness love. For if these things be among you & be plenteous, they will make you, that ye neither shallbe idle nor unfruitful in the knowledge of our lord jesus christ. But he, that lacketh these things, is blind and gropeth for the way with his hands, and hath forgotten that he was purged from his old sins.  
It is manifest also unto every man, that John and james, the holy Apostles of Christ, wrote hereof: S. james most earnestly defending that Abraham was not justified by only faith (that is, by a vain opinion) but by works, undoubtedly even by true faith. And yet with those, and such like exhortations, would not the faithful Apostles of Christ minish his grace and merits, & magnify the merits of man: but rather withstand the filthiness of such as never rightly knew nor learned the faith of Christ, & made yet their boast there of to the great offence and hindrance of the weak. For if they truly had known it, they had undoubtedliled a more sober life. Therefore when the Apostles are ernesti provoking unto good works, they provoke unto the true faith in Christ, which is mighty in operation & worketh by love: And yet nevertheless they ascribe all things to the grace of God, yea even the same works which they require of the faithful. And that I here teach the true upright doctrine of faith, all they shall affirm, that have but a little searched, tried and red the scriptures of the Apostles. Augustine also, a 
Augustinus.  true faithful teacher of the Christian church, shall testify, that I have here invented no new thing. For in his book of grace and fire will the seventh chapter, he writeth thus: Such as have not understand what the Apostle saith (we hold, that a man is justified by faith without the works of the law) Have thought him to affirm that faith is sufficient to a man, although he live evil and have no works: which thing god forbid the elect vessel should so mean, who yet in another place when he hath said, in Christ jesus availeth neither circumcision nor uncircumcision, he addeth immediately thereto: But faith, which worketh by love. Even this is the same faith, that separateth gods believers from unclean devils. For they also (as the Apostle james saith) believe and tremble, but no good thing do they. Therefore have they not that faith, out of the which the just liveth: namely which worketh by love, that god may give him life according to his works. But for asmuch as good deeds are of god, of whom we have not only faith but also love: therefore the same teacher of the heathen named eternal life itself, grace.  
This have I alleged out of Augustine, & hitherto have I opened & declared, how the scripture ascribeth righteousness unto good works, and that the same doctrine is not against the Apostles teaching and judgement, which ascribeth righteousness unto faith in Christ jesus. But for asmuch as upon this matter of the righteousness of works, there hangeth the question concerning the merits of good works: I will add hereunto a little, touching the reward and merit of good works: chiefly to the intent that no man rashly and ungodly judge of good works, and so purchase himself to have not good but rather evil merits.   

These terms/ rewards or merits, tried by the scriptures and expounded how largely they are to be extended.  
The. 17. Chapter.  
Merit or deserving, as it is spoken of in the schools, is no where found in holy scripture, and yet there in is oft mention made of the reward. The scripture in this followeth our manner and fashion of speaking. And for asmuch as unto such, as be our friends or that have well deserved it at our hands, we give rewards & gifts, as an hire or wagies: Therefore after like manner of speech is it said, that god giveth his friends eternal life to a reward, for their noble and excellent deeds & merits. For thus we read in isaiah: O happy are the righteous, for they may enjoy the fruits of their devices. But woe unto the ungodly and unjust, for he shallbe recompensed according to his deeds. In the gospel the lord saith: Blessed are you, when men revile you, and persecute you, speak all manner of evil against you, & bely you for my sake. Rejoice and be glad, for great is your reward in heaven. The Apostle Paul also saith: Every one shall receive his reward according to his labour. But herein must not the word (Reward) be violently forced, as if aught were ours: for even our merits themselves are nothing else but gifts of god. Therefore like as holy Augustine in other doctrines of our faith did every where observe and teach the universal mind and understanding of the right canonical truth and of the holy church: Even so he not only showeth plainly the true meaning and understanding, concerning the merits of good 
De gra. et. lib. arbi. cap. 7.  works, but also with very diligent conference of the scripture he defendeth the same, and saith thus: John, the forerunner of our lord, saith: A man can receive nothing, except it be given him from above. Now if thy good works be the gifts of god, then doth god crown thy merits, not as thy merits, but as his own gifts. Now let us consider the merits of the Apostle Paul, that is, whether he obtained them of himself, or whether they be the gifts of god. He saith: I have fought a good fight, I have ended my course, I have kept faith. first, if good thoughts had not gone before these good deeds, them should they be no good deeds. Mark therefore what he sayeth of the same thoughts: Not that we be able of ourselves to think any good thing, as of ourselves, but all our ability is of god. Let us then behold every thing several. He saith: I have fought a good fight. Here I demand: with what strength fought he? with it that he had of himself, or with it that was given him from above? But god forbid, that such an excellent teacher of the heathen should not have known the law of god, whose voice and word standeth in Deuteronomie: Thou shalt not say in thine heart: My strength and the power of my hands was able to bring this to pass: But remember thou the lord thy god. For it is he that giveth the strength and power to do it. And what profiteth a good battle, if the victory follow not after? And who giveth the victory, but even he of whom he saith: god be thanked, which hath given us the victory thorough our lord jesus Christ? And in another place, when he hath recited the testimony out of the psalm: for thy sake are we put to death all the day long, we are counted as sheep appointed to be slain) he added thereto and said: But in all this we overcome for his sake that loved us. It is not therefore by ourselves that we overcome, but by him which hath loved us. And afterward he said: I have ended my course. This spoke he, that said in another place: It lieth not in any man's will or running, but in the mercy of god. Which meaning may in no wise be perverted, as to say, that it lieth not in the mercy of god, but in every man's will or running. For whosoever dare say so, declareth evidently, that he speaketh against the Apostle. Finally, he said: I have kept the faith. This spoke even he, which in another place said: Mercy have I obtained, that I should be faithful. He said not: I obtained mercy because I was faithful, but that I should be faithful: By this then declareth he, that faith can not be had except god be merciful, and that faith is the gift of god. Which thing he teacheth very evidently and saith: By grace are ye saved thorough faith, and that not of yourselves, but it is the gift of god. For they might say: Therefore have we received grace, because we believed, ascribing so faith to themselves, and the grace unto god. Therefore the Apostle when he had said thorough faith, he saith: And that not of yourselves, but it is the gift of god. Again: to the intent they should not say, that with their works they had merited such a gift and reward, he added there unto immediately: not of works, lest any man should boast himself. Not that he denieth or minisheth good works, for he saith: god shall reward every one according to his works: But because that works proceed out of faith, & not faith out of works. And therefore have we the works of righteousness even of him, of whom faith itself cometh. The just shall live by his faith. Out of S. Austin word by word have I alleged all this: which doubtless so perfectly comprehendeth, and so constantly with scriptures proveth & setteth forth, what so ever may be said of the merits of good works, that I suppose, there can no more be spoken thereto. For what could be more briefly, more syncerly & more perfectly spoken, then that unto good works there is prepared a reward, and that the same is nothing else but grace: Yea the merits of saints are gods gifts, which when god crowneth, he crowneth his own gifts? In all this therefore standeth sure the perpetual, unfailing and universal doctrine, that they, which believe, are justified and saved by only faith or grace of god.   

The rule of good works to measure them by, that they may be good in deed, and not of our own good intent and brain only.  
The. 18. Chapter.  
Wherefore now come we again to good works, which if they proceed not out of god by faith, they may not be named good. But if they spring out of god thorough faith, then are they ordered according to the rule of god's word. In the description therefore of good works, I have added thereto and said, that, they are done by such as are regenerate, out of the good spirit of god, and according to god's word. For the works that we imagine of ourselves, they please not god. For he alloweth obedience: As for the good meaning and intent that groweth in us, he refuseth it. Which thing I affirm and proute wih these testimonies of scripture: In deuteronomy the lord commandeth evidentli with these words: ye shall not do, every one that which he thinketh good. What so ever I command you, that look ye observe, to do thereafter: Add nothing thereto, neither minish aught there from. Moreover in the story of Samuel there standeth an ensample hereof. For Saul the king of Israel, being commanded to make a slain offering of the Amalechites & all their substance, did, of a good intent & self chosen gods service, reserve the fattest oxen for a sacrifice unto god. But the prophet Samuel saith unto him: hath the lord as great pleasure in brent sacrifices and offerings, as when the voice of the 
1. Reg. 15.  lord is obeyed? Behold, to obey is better than sacrifice: & to hearken, is better than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as the wickedness of idolatry.  
Here in these few words thou hast a godly commendation of self chosen religion or god's service, and of works that spring of our own good meanings and good intenntes. They, that despising & refusing the law of god follow their own good intentes, are of the truth called witches, rebels & ydolatoures. Although they think themselves to be gods good servants, and fervent followers of the traditions of holy fathers, bishops, kings and princes: yet god, who can be no liar, saith evidently, that the works of such folks do nothing differ from witchcraft, rebellion and idolatry, which are the most horrible things, that can be thought or devised. The lord therefore in the gospel, out of the prophet Esay, condemneth and refuseth all such self chosen works, as proceed out of our own good meanings & intentes, when he saith: in vain serve they me, while they teach the doctrines & precepts of men. Every planting, which my heavenvly father hath not planted, shall be rooted out. Let them go, blind they are, & the leaders of the blind. Here of came it no doubt, the G. Paul so boldly & stoutly said, the the commandments & statutes of men are not only contrary to the truth, but also very lies. In another place he saith: What so ever is not of faith, is sin. And again: Faith cometh of hearing, & hearing cometh by the word of god. Whereby it may well be gathered, that the works, which are not done out the word thorough faith, are so very nought, that they be also called sin. To the Colossians doth Paul most evidently reject the self pleasing gods service, ethelothreschian, which is expounded a superstition, & signifieth a self-willed & selfchosen religion & god's service.  
Wherefore out of all this it is plain, that we do not reject nor withstand upright good works, when we refuse the works of monks, freres & popish priests, which proceed of the election and good intent of man, without god's word. For now is it more certain, that they of a truth are not good works, which we imagine of ourselves, but only such as god hath commanded us. Which thing is yet more evident out of the words of S. Paul: We are created (saith he) thorough Jesus' Christ, unto good works, to the which god ordained 
Eph. 2.  us before, that we should walk in them. Here setteth he two marks or evident tokens of good works. The first: we are created thorough Christ jesus unto good works. A good work than must be done by such one, as is created thorough Christ, or graffed in Christ jesus. For if the branch abid not in the vine, it can not bring fruit. By faith are we graffed in to christ the vine. The second: They must not be every nor all manner of works, but such as god ordained of old, that we should walk there in. What the same be, he hath expressed in his law, which is the will of god. Hereof is it, that the lord in the gospel, being demanded concerning eternal life and true virtues, pointeth to the law and saith: What is written in the law? And, if thou wilt entre in to life, keep the commandments. The ten commandments then are the most sure and most perfect form of good works. Which thing, to the intent it may be perfectly understand, I will briefly declare it all, as in a painted table.   

The exposition of the. x. commandments, which are the limits and precincts of our good works.  
The. 19 Chapter.  
TO the first commandment thou must refer the fear of god, faith in god, and finally most sure hope in trouble & adversity. Iten sufferance & unmovable unshrinking steadfastness. To the second, belongeth the true, & to god acceptable, undefiled & sincere worshipping: likewise the refusing, denial & eschewing of all superstition & perverted gods service. To the third: the reverencing of the power & majesty of god, also confession, true invocation of the name of god & sanctifying of that same. In the fourth is contained the comely observation of the ceremonies and rites of the church, the preaching of gods word, the comen prayer, and all external ministrations. To the fifth majesty thou refer fear and love towards father and mother, towards thy native country and kinsfolks: Item the right obedience that we own to magistrates, and of all duties of a civil life & conversation. To the sixth thou shalt refer righteousness & judgement, the defence of widows & of the oppressed, afflicted, friendless, Fatherless and motherless children: benefits and innocency. To the seventh may be referred matrymonyall plight and troth, the honest and godly bringing up of children, diligence and exercise of cleanness, soberness and temperancy. To the eight shalt thou refer equity in bargaining, liberality, mildness: and hospitality. To the ninth: diligent applying of truth thorough out the whole life, to keep faithfulness & fidelity in words and works, to use such words as are sober, honest and may edify. To the tenth, refer good and holy desires, and finally all holy and honest thoughts.  
This is now a very short sum and form of good works. But if thou desire yet a shorter, then hearken unto the Lord himself, saying in the gospel: Thou shalt love the lord thy god with all thy heart, with all thy soul, and with all thy mind. This is the chief and greatest commanndment. The second is like unto it: thou shalt love thy neighbour as thyself. Item what so ever ye would men should do unto you, do you the like unto them.   

That the lord requireth nought else of us, but the works of the. x. commandments, is proved out of scripture.  
The. 20. Chapter.  
ALL faithful believers, which be desirous to do good works, must direct their eyes, hearts and minds unto these commandments of the lord: And that with so much the more diligence and stead fastness, as they more evidently see, that god in the law and in the prophets requireth nothing else, yea none other works of those that are his. This may I prove and maintain with most evident testimonies of the most principal prophets. Moses in his fifth book saith thus: Now Israel, What requireth the lord thy god of thee, but that thou fear the lord thy god, and walk in his ways, and love him, and serve the lord thy god with all thy heart and with all thy soul. And that thou keep the commandments of the lord, & his ordinances, which I command the this day? King David also asketh: Lord, who shall dwell in thy tabernacle? And immediately he answereth: Even he that leadeth an uncorrupt life, doing that which is right, and other things contained in the ten commandments. Esay the prophet moveth the same question also, and saith. Who is he among us, that is able to abide the eternal heat? And he answreth: Even he that leadeth a verteo life, speaking that which is right, & doing the other things contained in the x. commandments. jeremy in the. 22. chap. bringeth in even the same things, & earnestly requireth them, saying: Thus the lord commandeth: Keep equity and righteousness, deliver the oppressed from the power of the violent, do not grieve nor oppress the stranger, the fatherless nor the widow, and shed no innocent blood in this place. And no other works doth Ezechiel recite thorough a long Registre in the eighteenth chapter. In Osea the lord saith: I have pleasure in mercy, and not in sacrifice: And in the knowledge of god, more than in burnt-offerings. Miche as also asketh what he shall do, and with what works he must reconcile himself unto god. And by god's revelation he answereth: I will show thee, O man, what is good, and what the lord requireth of thee? Namely, to do right, to have pleasure in loving kindness, & to walk lowly before thy god. Like answer doth the prophet Zacharie give 
Zach. 7.  unto those, that asked him concerning virtues & acceptable works. Thus saith the lord of hosts: Execute true judgement, show mercy and loving kindness every man to his neighbour: do the widow, the fatherless, the stranger and poor no wrong. And let no man imagine evil against his brother in his heart. Love no false oaths, for these are the things 
Zach. 8.  that I hate, saith the lord. From this doctrine of the prophets, disagreeth not the doctrine of the Evangelists & Apostles: which every where teacheth love, righteousness and innocency, doubtless as the effect & sum of all good works. This now so plentifully, and with so many testimonies of the scripture have I uttered & declared: to the intent no man hence forth should either doubt or be ignorant, that those only are good works, which be done our of the good spirit of god thorough faith, and according to the scripture or word of god.   

¶ That the said proprietes of good works are requisite in deed to good works, is declared by the conferens of the scriptures more plainly.  
The. 21. Chapter.  
YEt there resteth somewhat which I must add unto the end of the description of good works, namely to confirm and make it more plain with the conference and agreement of the scripture. I said that tight good works be done by such, as are regenerate, to the glory of god, to the bewtifienge of life and to the edifying of the neighbour. For unto our good works doth the lord appoint this end in Matthew, and saith: So let your light shine before men that they may see your good works, & glorify your father which is in heaven. Item the apostle Paul, many times exhorting men unto good works, addeth thereto a thing, which might specially move any man, Namely that with their godly works they should do worship unto the doctrine of our saviour & redeemer, in all things. Now like as a comely & honourable apparel doth beautify the man, so do right good works set fort, and garnish man's life with great commendation. And this is the cause that the Apostles of Christ gave so oft counsel, to lay aside the old man, & to put on the new, which is shapen & fashioned after god: for thereof cometh praise and honour unto us. We are called, & be in deed, the servants and children of god, whose property and virtue appeareth in us, to the praise and magnifying of his name. Moreover, if we do good, he increaseth his gifts in us continually the longer the more, considering he hath spoken: Unto every one, that hath, shallbe given, 
Mat, 13,  that he may have abundance: But who so hath not, from him shallbe taken also even that he hath. And hereof it cometh, that unto such, as do well, god is gracious and merciful, replenishing them with many (yea and with temporal) gifts, and finally endueth them with eternal life. For the Apostle Paul speaketh evidently and plainly: god shall give unto every on according to his deeds: Namely praise & honour & immortality unto those that with patience in good works seek eternal life. And again: Praise, honour and peace unto all such as do good. Howbeit in all good works the just and godly are appointed to keep these bounds and limits, that they will not seek their own wealth, but the glory and will of god, and finally the commodity and profit of their neighbour. For the Apostle Paul saith: Let no man seek that which is his own, but let every man 
●. Cor. 10.  seek that which belongeth to another: Even as I please all men in all things, not seeking mine own profit, but the prophet of many, that they might be saved. All godly persons therefore direct all their diligence, exercise & works to this end, that they may edify many: wherein they express and declare the nature of god, whose children they be. For he is inclined and desirous to show good-unto all creatures. And hereof it cometh, that his children also are well doers. And in all things whatsoever they take in hand, they have still before their eyes (as the only mark of their life) a delight and desire to do good.   

The Conclusion or peroration.  
The. 22. Chapter.  
THus much at this time have I done concerning the property, nature, disposition, cause, end and operation: that is, the true & right fashion & measure of good works Out of the which, I trust, this may chiefly be understand, how the lord ascribeth the name of righteousness and justification to the good works of holy men: And how god in scripture is said to give reward: And that nevertheless the right and principal doctrine of our religion standeth sure and unmoved: Namely, that we are justified out of the grace of god for Christ's sake by faith, & not by works.  
Wherefore there remaineth now nothing else, but that for the true faith in the lord jesus, by the which we are justified, we fall down at the lords feet with earnest prayer, with fervent and devout crying & calling upon his name: in such fort that we put in practise this talk and disputation had of good works: Namely, that as touching the faith, which we profess in the lord jesus Christ, we express, show forth and garnish the same with right good works: Remembering the words of the lord Jesus' Christ, who in his gospel saith: Not every one that saith unto me, Lord, lord, shall enter in to the kingdom of heaven: but he that doth the will of my father, which is in heaven.  
Many shall say to me in that day: Lord, lord, have not we prophesied in thy name? have not we cast out devils in thy name? have not we done many mighty deeds in thy name? And then will I knowledge unto them: I never knew you, depart from me ye workers of iniquity. Therefore who so ever heareth of me these words, and doth the same, I will licken him unto a wise man, which built his house upon a rock. And a shower of rain descended, and the floods came, and the winds blue, and beat upon that house, & it fell not, because it was grounded on the rock. And every one that heareth of me these words, and doth them not, shallbe likened unto a foolish man, which built his house upon sand. And a shower of rain descended, and the floods came, & the winds blue, and beat upon that house, and it fell, and great was the fall of it.  
Wherefore let us apply all our diligence with holy fervent praie●, with true zeal and godliness of our mind, that we also as living stones, being builded upon Christ the sure rock of life, may become a living house, which may endure fast in all assaults of manifold tentations: That we (I say) being a spiritual habitation, and an holy priesthood, may bring and offer up to our Redeemer & justifier, jesus Christ, spiritual & acceptable sacrifices: praise and thanks giving, alms and our own bodies, yea ourselves, fully, wholly, and all together.  
Amen.   

Amirrour or glass/ wherein all men may behold their own condemnation by the law of god: With a remedy for the same.  

The office of love  
THe law is a doctrine that beddeth good and forbidden death evil as the commandments specify saying. love thy Lord god with all thine heart, with all thy soul, and 
Deut. 6. Mat. 22.  with all thy mind.  
This is the first and great commandment. The second is like unto that: love thy neighbour as thyself. In these two commandments hang all the law and the prophets.  

¶ He, that loveth god, loveth his neighbour.  
If a man say, I love God, and yet hateth his brother, he is a liar. 
1, john. 4.  He that loveth not his brother whom he hath seen, how can he love god 
Let every man examine his conscience by this rule  whom he hath not seen.  
He that loveth his neighbour as himself keepeth all the commandments of god, what so ever ye would that men should do to you, even so do you to them. For this is the law 
Math. 7. Rom. 13.  and the Prophets. He that loveth his neighbour, fulfilleth that law.  
All the law is fulfilled in 
Gala. 5.  one word, that is, love thy neighbour as thyself.   

¶ He, that loveth god, keepeth all the commaundmentes.  
He that loveth his neighbour, keepeth all the commandments 
Ro. 13. Gal, 5. 1. joh. 4.  of god, and he that loveth God, loveth his neighbour: ergo he, that loveth God, keepeth all his commandments.   

¶ He that hath faith, loveth god and keepeth the commandments.  
My father loveth you, because ye 
john. 16.  love me and believe that I came from God.  
He, that hath the faith, loveth god, and he that loveth God keepeth all his commandments: ergo he that hath the faith keepeth all the commandments of God.  
He that keepeth one commandment of god keepeth all.  
For without faith it is impossible 
Heb. 11.  to keep any of the commandments of GOD, and he that hath the faith keepeth all the commandments of god: ergo he that keepeth one commandment of god keepeth them all.  
He that keepeth one commandment of God, he keepeth all: ergo he that keepeth not all the commandments of god, keepeth not one of them.    

The office of the law  

¶ It is not in our power to keep any of the commandments of god which were given to show us our sins, and bid things impossible for us.  
Without grace it is impossible to keep any of the commandments of god, and grace is not in our power: ergo it is not in our power to keep any of the commandments of god.  
By the law cometh the knowledge of sin.  
I knew not what sin meant, 
Rom. 3. Rom. 7.  but thorough the law.  
I had not known what lust ●●d meant, except the law had said, thou shalt not lust: without the law sin was deed, that is, it moved me not, neither wist I that it was sin, which not with standing was sin and forbidden by the law.   

¶ The law biddeth us do that thing, which is impossible for us.  
It biddeth us keep the commandments 
The law is a schoolmaster to brig us to christ  of god, & yet is it not in our power to keep any of them: ergo it biddeth us do that is impossible for us. Thou wilt say, where to doth God bid us do that is impossible for as? I answer, to make the know that thou art but evil, & that there is no remedi to save the in thine own hand, & that thou mayst seek remedy at some other, for the law doth nought but condemn the.   

¶ Of the Gospel.  
Like as the condemned man is joyful to hear of pardon for his fault: Even so shalt thou hear for thy deliverances the joyful news of the gospel.  
THe gospel is as much to say in our tongue, as good 
john. 4. Luke, 2. Rom. 5. Rom. 4. 1. Pet. 1. Apoca. 1. Herald 7. 9 1. Pet. 2. 1. Tim. 1. Gala. 5, 1. joh. 2 1. Tim. 2.  tidings, like as one of these are: Christ is the saviour of the world. Christ is our saviour. Christ died for us. Christ died for our sins. Christ bought us with his blood. Christ washed us with his blood. Christ offered himself for us. Christ bore our sins on his back. Christ came into this world to save sinners. Christ came in to this world to take away our sins. Christ was the price that was given for us & 
Gene. 5. Thes. 5. 1. Cor. 1.  our sins. Christ was made debt our for us. Christ paid our debt, for he died for us. Christ hath made satisfaction for us & our sins. Christ is our rightwiseness. Christ is our satisfaction. Christ is our redemption. Christ is our goodness. Christ hath pacified the father of heaven.  
Christ is ours and all his. Christ hath delivered us from the law, from the devil, and from hell. The father of heaven hath forgiven us our sins for Christ's sake. Or such like, wherein is declared unto us the mercy of god.   

¶ The nature of the law and the gospel.  
The law showeth us our sin. The Gospel showeth us remedy for it. The law showeth us our condemnation. The gospel shewet us our redemption. The law is the law of Ire. The gospel is the word of grace. The law is the word of despair. The Gospel is the word of comfort. The law is the word of unrest. The Gospel is the word of peace.   

¶ A disputation between the law and the gospel.  
The law saith, pay thy debt. The gospel saith, Christ hath paid it. The law sayeth, thou art a sinner, despair and thou shalt be damned.  
The gospel saith, thy sins are forgiven thee, be of good comfort, thou shalt be saved.  
The law saith, make amends for thy sins.  
The gospel saith, Christ hath made it for the. The law saith, the father of heaven is wroth with the. The gospel saith, Christ hath pacified him with his blood.  
The law saith, where is thy rightwiseness, goodness and satisfaction: The gospel sayeth, Christ is thy rightwiseness thy goodness and satisfaction. The law saith, thou art bound and obliged to me, to the devil and to hell. The gospel saith, christ hath delivered the from them all.    

☞ Of faith.  
Faith is to believe god: like as Abraham believed god, and it was imputed unto him for 
Gene. 15.  rightwiseness.  
¶ He, that believeth God, believeth 
1, john. 5.  his word, and who so believeth it not, believeth not him also.  
To believe god, is to believe his word, and to recount it true, that he sayeth.  
He that believeth not god's word he counteth him false & a liar, and believeth not that he may & will fulfil his word: and so he denieth both the might of god, and god himself.  

¶ faith is the gift of god and not in our power.  
every good thing is the gift of god, faith is good: ergo faith 
jaco. 1.  is the gift of god.  
The gift of god is not in our power, faith is the gift of god, ergo faith is not in our power.   

¶ Without faith it is impossible to please God, and that is done by faith pleaseth him.  
All that cometh not of faith is sin, for without faith can no 
Rom. 14. Heb. 11.  man please god. Besides that, he that lacketh faith, he trusteth not god, he that trusteth not god, trusteth not his word, he that trusteth not his word, holdeth him false and a liar, he that holdeth him false and a liar, he believeth not that he may do that he promised, and so denieth he that he is god. And how can a man being of this fashion please him: No manner of way, I suppose, though he did all the deeds that ever did man or angel.  
Right is the word of god and all his works in faith Lord thine eyen look to faith, that is as much to say, as lord thou delightest in faith God loveth him, that believeth in him, how can they then displease him? He that hath the faith is just and good, and a good tree beareth good fruit: ergo all that is done in faith pleaseth GOD. Moreover, he that hath the faith believeth god: he that believeth god, believeth his word: he that believeth his word, woreth well that he is true and faithful, and may not lie. But knoweth that he both may and will fullfyl his word. How can he then displease him? for thou canst not do any greater honour to god, then to count him true.   

¶ He, that hath the faith, is certain that he pleaseth god.  
For all that is done in faith, pleaseth god.  
Faith is a sure confidence of 
Heb. 11.  things, which are hoped for, and a certainty of things which are not seen. The same spirit certeneth our spirit, that we are the children of 
Rom. 8.  god. Moreover he the hath the faith, wotteth well that god will fulfil his word: ergo faith is a sureness.   

A man is justified by faith.  
Abraham believed god, and it was imputed unto him for rghtwysenes: 
Gene. 15. Roma. 3,  we suppose therefore the a man is justified by faith, without the deeds of the law.  
He, that worketh not but believeth on him that justifieth the ungodly his faith is counted to him for 
Rom. 4. Aba. 10. Gal. 2.  rightwiseness. The just man liveth by his faith. We know that a man is not justified by the deeds of the law, but by the faith of jesus Christ. And we believe in jesus Christ, that we may be justified by the faith of Christ, & not by the deeds of the law.   

Of the faith of Christ.  
The faith of Christ is to believe in him, that is to believe his word and to believe that he will help the in all thy need, and deliver the from all evil. Thou wilt ask me what word? I answer, the gospel. he the believeth ichrist shallbe saved  
He that believeth the son hath everlasting life: verily verily I say to you, he that believeth in me hath everlasting life: This I 
1, john, 4.  writ unto you, that believe on the name of the son of god, the ye may know how that ye have eternal life. Thomas, because thou hast seen me therefore believest thou: 
john. 20.  happy are they that have not seen, and yet have believed in me. All the prophets to him bear witness, 
Act. 10.  that who so ever believeth in him, shall have remission of their sins. What must I do that I may be saved? the Apostles answered, believe in the Lord jesus 
Act. 16.  Christ, and thou shalt be saved. If thou knowledge with thy mouth that jesus is the lord: And 
Rom. 10  believe with thine heart that god raised him up from death, thou shalt be saved.   

¶ He that believeth not in Christ 
Mar. 16 john. 2.  shall be condemned.  
He that believeth not shall be damned. He that believeth not the son shall never see life, but the ire of god abideth him. The holy ghost shall reprove the world of sin, because they believe not in me.  
They, that believe in jesus Christ are the sons of god.  
Year all the sons of god because 
Gala. 3.  ye believe in Ihesu Christ   

¶ He that believeth that Christ is the son of god is saved.  
Peter said, thou art Christ 
Mark, 16,  the son of the living god. Jesus' answered and said unto him, happy art thou Simon the son of jonas, for flesh & blood hath not opened to the that, but my father that is in heaven. We have believed and know that thou art Christ the son of the living god. I believe that thou art Christ the 
john, 6, john, 11,  son of god which should come into the world.  
These things are written, that 
john, 1,  ye might believe that jesus is christ the son of God, and that ye in believing might have life. I believe that jesus is the son of god. 
Act. 8.    

He that believeth God, believeth the Gospel.  
He that believeth god, believeth his word, which is the gospel: ergo 
john, 4,  he that believeth god, believeth the gospel: As Christ is the saviour of the world, Christ is our saviour. 
Apo. 1.  Christ bought us with his blood. Christ washed us with his blood, Christ offered himself for us. Christ bore our sins on his own back. etc.  
He that believeth not the gospel, believeth not god.  
He, that believeth not god's 
Herald 7. 8. 1. Pet. 2,  word, believeth not himself, for the gospel is god's word: ergo he that believeth not the gospel, believeth not god himself: & consetquenly they that believe not the above written & such other, believe not god: He, that believeth the gospel, shallbe saved. Go ye in to all the world & preach the gospel unto every creature, 
Mar. 16.  he that believeth & is baptized, shall be saved, but he that believeth not, shall be condemned.   

A comparison between faith & unfaithfulness or incredulity.  
Faith is the rote of all good. incredulity is the rote of all evil. Faith maketh God and man good friends. Incredulite maketh them foes. Faith bringeth god & man together. Incredulite sundreth them. All that faith doth pleasyth god. All that incredulity doth displeaseth god. Faith only maketh a man good and rightwise.  
Incredulite only maketh him unjust and evil. Faith maketh a man a member of Christ. Incredulite maketh him a member of the devil. Faith maketh a man the inheritor of heaven. Incredulite maketh him inheritor of hell.  
Faith maketh a man the servant of god. Incredulite maketh him the servant of the devil. Faith showeth us god to be a sweet father. Incredulite showeth him a terrible judge. Faith holdth stiff by the word of god. Incredulite wavereth here and there. Faith counteth & holdeth god to be true incredulity holdeth him false & a liar. Faith knoweth god. Incredulite knoweth him not. Faith loveth both god and here neighbour. Incredulite loveth neither nother. Faith only saveth us. Incredulite only condemneth us. Faith extolleth god and his deeds. Incredulite extolleth herself and her own deeds.    

Of hope.  
HOpe is a trusty looking after the thing, that is promised us to come: as we hope after everlasting joy, which christ 
Psal, 117,  hath promised unto all that believe in him.  
We should put our hope and trust in god alonely.  
It is good to trust in god and 
Psal, 113,  not in man. He that trusteth in his own heart is a fool. It is good to trust in god and not in princes. They shallbe like unto the images they make, & all that trust in them. He that trusteth i his own thoughts doth ungodly. Cursed be he that trusteth in man. Bid the rich men of this world, that they trust not 
Heir, 17,  in their unstable riches, but that they trust in the living god. It is hard for them that trust in money, to enter in to the kingdom of heaven.  
Moreover we should trust in 
Mar, 10,  him only that may help us: God only may help us: ergo we should trust in him only, well is them that trust in god, and woe is them that trust not in him.  
Well is the man that trusteth 
Heir, 17, Sapi, 3. Psal, 5,  in god, for god shall be his trust. He that trusteth in him shall under stand the verity. They shall all rejoice that trust in god, they shall ever be glade and he will defend them.   

Of charity.  
charity is the love of thy neighbour. The rule of charity is this. do, as thou wouldest be done to. For charity holdeth all a life, the rich, and the poor, the friend and the foe, the thankful & unthankful, the kinsman and stranger.  
¶ A comparison between faith, hope and charity.  
Faith cometh of the word of God, hope cometh of faith, & charity springeth of them both. Faith believeth the word.  
Hope trusteth after that is promised by the word. charity doth good unto her neighbour thorough the love, that it hath to god.  
Faith looketh to god & his word, Hope looketh unto his gift & reward. charity looketh on her neighbours profit. Faith receiveth god. Hope receiveth his reward. charity loveth her neighbour with a glad heart, & that without any respect of reward. Faith pertaineth to god only, hope to his reward & charity to her neighbour.   

Of works.  
NO manner of works make us rightwise: we believe that a man 
Gala, 2,  shall be justified without works: No man is justified by the deeds of the law, but by the faith of jesus Christ, and we believe in jesus Christ, that we may be justified by the faith of Christ & not by the deeds of the law. If rightwiseness came by the law, than 
Gala, 3,  died Christ in vain. That no man is justified by the law, it is manifest: for a rightwise man liveth by his faith, but the law is not of faith. Moreover sith Christ the maker of heaven and earth, and all that is therein, behoved to die for us, we are compelled to grant that we were so far drowned and sunk in sin, that neither our deeds nor all the treasures that ever god made or might make, might have helped us out of them: ergo no deeds nor works may make us rightwise. No works make no unrightwise. For if am works made us unrightwise, than the contrary works should make us rightwise. But it is proved that no works can make us rightwise: ergo not works make us unrightwise.  

¶ Works make us neither good nor evil.  
It is proved that no works 
Nota.  neither make us rightwise nor unrightwyse: ergo not works make us neither good nor evil. For rightwise and good are one thing, & unrightwise & evil likewise one.  
¶ Good works make not a good man, nor evil works an evil man, but a good man maketh good works, and an evil man evil works:  
Good fruit maketh not the tree good nor evil fruit the evil tree, but a good tree beareth good fruit, & an evil tree evil fruit. A good man can not do evil works nor an evil man good works, for a good tree can not bear evil fruit nor an evil tree good fruit.  
A man is good ere he do good works, and evil ere he do evil: for tree the is good ere he bear good fruit, & evil ere it bear evil fruit.   

☞ Every man is either good or evil, and his works like wise.  
Every tree is either good or evil: either make ye the tree good & the fruit good also, or else make the tree evil and the fruit of it likewise evil,  
For all fruit trees are either good or evil. Either make ye the tree good and the fruit good also, or else make the tree evil and the fruit of it likewise evil. A good man is known by his works: for a good man doth good works, & an evil evil works: ye shall know them by their fruit, for a good tree beareth good fruit, & an evil tree evil fruit A man is likened to the tree, and 
Mat, 7,  his works to the fruit of the tree.  
Beware of the false prophets, which come to you in sheeps clothes but inwardly they are ravening wolves, ye shall know them by their fruits.   

None of our works neither save us nor condemn us.  
It is proved that no works make us neither rightwise nor unrightwise, good nor evil, but first we are good ere we do good works and evil ere we do evil works: ergo not works, neither save us nor condemn us. Thou wilt say, then maketh it no matter what we do. I answer, yes. For if thou do evil, it is a sure argument that thou art evil and wantest the faith.  
If thou do good it is an argument that thou art good and haste the 
By the fruit the tree is known.  faith, for a good tree beareth good fruit, & an evil tree evil fruit: yet good fruit maketh not the tree good, nor evil fruit the tree evil, so the man is good ere he do good deeds & evil ere he do evil deeds. The man is the tree, his works are the fruit, faith maketh the good tree, Incredulite the evil tree: such a tree such fruit, such a man such works. For all that is done in faith pleaseth god & are good works. And all that is done without faith dispeaseth god and are evil works.  
Who so ever believeth or thinketh to be saved by his works: denieth that Christ is his saviour. For how is he thy saviour, if thou mightest save thyself by thy works? or whereto should he die for thee, if any works might have saved thee? Verily, thou shouldest have died perpetually, if Christ to deliver the had not died for the and changed thy perpetual death in to his own death. For thou madest the fault, and he suffered the pain, & that for the love he had to the or ever thou waste borne, when thou hadst done neither good nor evil. Now sith he hath paid thy debt, thou needest not, no thou canst not, but shouldest be damned if his blood were not: But sith he was punished for thee, thou shalt not be punished if thou trust in him. finally, he hath delivered the from thy condemnation and all evil, and desireth nought else of thee, but that thou wilt acknowledge what he hath done for the and bear it in mind, and that thou wouldest help other for his sake, both in word and deed, even as he hath helped the for naught and without reward. O how ready would we be to help other, if we knew his goodness and gentleness towards us. He is good & a gentle lord, for he giveth us freely. Let us beseech you that are Christians to follow his footsteps, whonal the world ought to praise and worship.  
Amen.   

¶ He that thinketh to be saved by his works calleth himself Christ.  
For he calleth himself his saviour, which pertaineth to christ only. What is a saviour but he that saveth? & he saith I save myself, which is as much to say as I am Christ, for Christ only is the saviour of the world.  
We should do no good works for the intent to get the inheritance of heaven or remission of sin.  
For who so ever believeth to get the inheritance of heaven or remission of sin thorough works, he believeth not to get that for Christ's sake. And they that believe not that their sins are forgiven them and that they shall be saved for Christ's sake, they believe not the gospel. For the Gospel saith, you shallbe saved for Christ's sake, sins are forgiven for Christ's sake. He that believeth not the gospel, believeth not god. So it followeth that they which believe to be saved by their works or to get remission of their sins by their own deeds, believe not god: but recount him as a liar, and so utterly deny him to be god. Thou wilt say, shall we then do no good deeds? I say not so, but I say we should do no good works for the intent to get the inheritance of heaven or remission of sin. For if we believe to get us heaven thorough good works, them we believe not to get it thorough the promise of god: if we think to get remission of our sin so, the we believe not that they are forgiven us for Christ, and so we count God a liar. For god saith, you shall have the inheritance of heaven for my sons sake, thy sins are forgiven the for my sons sake: & you say it is not so, but I will win it thorough my works. So I condemn not good deeds: But I condemn the false trust in any works For all the works, that a man putteth confidence in, are there with pousoned and become evil.   
¶ To god only give the glory.    

A dialogue wherein is briefly declared the long continuance of the Gospel taught as well to the ungodly as to the godly: The cause of the destruction of the wicked: And also the office of the law, and the gospel.  William. 
¶ For asmuch as God hath constituted me a creature reasonable, and endued me with an understanding, I am naturally desirous to know what end I am created to.  Gyles. 
Than shall it be necessary 
john. 3.  for you to have faith. For he, that shall have to do with God or with godliness, must first of all believe after the holy scriptures.  William. 
Than tell me what faith is, by those holy scriptures.  Giles. 
After the saying of saint Paul, it is a sure 
Heb. 11. Gala, 4,  certaynie of godly things which we trust unto, & a grounded evidence in the spirit of heavenly causes that never were seen with the eye.  Wil 
What suppose ye most necessari 
Apo. 14.  to direct me into this faith  Gi. 
The eternal Testament or gospel of jesus Christ. 
Rom. 1. john, 14.  For that is the power of God unto salvation to all them that believe.  Wil 
When was this gospel first taught.  Gil. 
Soon after the worlds beginning, when Adam had once 
Gene. 3.  offended lest that he should have fallen in utter despair & so have been lost for ever more.  Will. 
And hath the Gospel continued ever sins, to the comfort of man?  Gil. 
Yea truly, and oft sins that time hath been confirmed by more earnest promises from age to age, till the meek Lamb came, which tok away the sins of the world 
Gene. 22. Psal, 131, 1. Pet. 1,  through the shedding of his most innocent blood. For the scripture saith, that his mercy was plenteous from kindred to kiudred, to them that feared the Lord.  Wil 
Hath all men been called to grace by that gospel of salvation?  Gil. 
Yea doubtless have they, yet have they not all thankfully received it. So well was it taught of our first father 
Luke. 1. Mat. 22. Luke. 4. Goe iiii.  Adam to cain as to Abel.  
Sowel did No preach it to Cham as unto Sem and japhet. So well did Abraham show it to Ishmael as unto Isaac. So well 
Gene, 21  Moses to Pharaoh as to the people of Israel. David to Ammon and Absalon, as to Solomon & Nathan. Helyas to Achab and jesabel, 
Exo. ●. 2. Reg. 13 3. Re. 18  as to the most faithful believers. No less did Christ open thereof to judas, then to Peter, james and Ihon. And so forth 
Math. 10. Act. 8. Rom. 1.  to the other Apostles and true preachers to this present day. So that none can excuse themselves  Will. 
How cometh it than to pass that so many are lost and still yet doth dalye perish, through their conversation and licentious living?  Gyl. 
No fault can be ascribed to the gospel, but to their unthankful receiving of the fruits thereof, so freely offered them.  
The disdainful spurning aside 
Roma. 1. 2. Cor. 12.  of that necessary health in christ, is cause of their decay, and not the set ordinance of god, which willeth all men to be saved.  Wil 
If Adam thus received this Gospel, and so taught it to his posterity, it hath continued much longer than I supposed.  Gil. 
The Gospel is as the lord is, everlasting. For as witnesseth the apostle saint john: In the beginning 
Apo. 14.  was the word, & the word was with god, and god was the 
john, 1.  word.  Wil 
Than was not Matthew with the other Evangelists, the first writer thereof.  Gil. 
No, god did write it first in the natural heart of man, and so it remained here still, till Moses & the prophets did leave it in outward writing to the people's further erudition. For as saint Paul saith: All they eat from the first beginning of one spiritual meat, and drank of one spiritual drink, the hard Rock following them, which 
1. Cor. 10.  was jesus Christ. And this is an evident token, that one Gospel hath reigned among the people of God sins the worlds beginning.  Wil 
But now tell me, what shall become of them, which have not, of all this long season in the true fear of god, regarded his 
Roma. 1.  wholesome and sweet promises.  Gylles 
As they have in their unthankfulness here been left to themselves to work all ungodliness, & have departed hence with a desperate conscience: so shall they at the later day be condemned unto eternal fire, with the devil & all his angels. 
Mat. 22   Will, 
Our merciful redeemer defend us from that malediction. But what shall most spedeli bring me to the Gospel of health?  Gil. 
The meek knowledge of thyself, 
Luke. 3. The. 3.  that thou art of nature the sinful son of Adam, justly condemned in his transgression, beesydes thine own wicked doings, & so lost for ever, were not the resurrection, which thou hast in jesus christ.  Willi. 
Show me by what mean I may come to that knowledge.  Gile. 
Seek first unto the law, 
1. Cor. 15.  which the lord jesus taught by Moses.  Willi. 
What is the lawer  Gil. 
The law is a godly Mirror or glass given unto us sinners, that we therein should see & know our sins, what we are & 
john. 2.  what imperfection is in us.  Wilian 
Doth the law then make us righteous and good.  giles 
No more than the glass maketh him fair that lokth therein. For the Law demandeth of us righteousness, but it giveth us no power to do that, which it commandeth.  William 
What helpeth than the knowledge of the Law, am I than thereby made free from my sin?  giles 
No it maketh no man quite of his sin, but it giveth an occasion to run and call for help of jesus Christ our lord, that he would do that thing which is impossible to the law, that is, to make us pure and clean. The glass doth neither wash nor make fair any man's face, but it giveth occasion, either to seek for water, or else some other thing that may make it fair and clean. Thus our sores once known by the law and the dangers & perils of the same considered, we are driven of necessity to seek remedy in the gospel.  Willi. 
What is the Gospel?  Gil. 
It is the power of god, which saveth all men that believe in it. It promiseth us a merciful god, it declareth unto us forgiveness of our sins and life everlasting, through jesus christ our saviour.  Willi. 
Doth the Gospel make us righteous?  Gil. 
Yea, for it promiseth us that jesus Christ is our own, & that he died for our sins, and did rise again for our righteousness. If we have Christ, than have we forgiveness of our sins, & everlasting life.  Willi. 
Doth the gospel than teach none other salvation, but that which is in Christ?  giles 
No surely. He alone is the Lamb that taketh away the lynnes of the world. The false worshippers seek him in outward things, & never find him: but seek thou him in spirit and verity, & thou shalt have him present.  William 
By this your hole protestation, it should seem unto me, that I am ordained of god to this end: first to a knowledge myself a wicked sinner, than to arise from it through true repentance, and so to lead a new life after the Gospel, till such time as my eternal Father shall with save to call me from this corruptible mansion, this foreign land, this vale of misery, this castle of sin, & this habitation of death, into the eternal heritage of his son jesus Christ. To whom with the holy ghost be everlasting praise, honour and glory, world without end.  
Amen,